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diff --git a/old/64176-0.txt b/old/64176-0.txt deleted file mode 100644 index 193f7c0..0000000 --- a/old/64176-0.txt +++ /dev/null @@ -1,38726 +0,0 @@ -The Project Gutenberg eBook of Seneca Fiction, Legends, and Myths, by -Jeremiah Curtin - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Seneca Fiction, Legends, and Myths - Thirty-Second Annual Report of the Bureau of American Ethnology; - 1910-1911 - -Editor: Jeremiah Curtin - J. N. B. Hewitt - -Release Date: December 30, 2020 [eBook #64176] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Jeroen Hellingman and the Online Distributed Proofreading - Team at https://www.pgdp.net/ for Project Gutenberg (This file - was produced from images generously made available by The - Internet Archive/American Libraries.) - -*** START OF THE PROJECT GUTENBERG EBOOK SENECA FICTION, LEGENDS, AND -MYTHS *** - - - - THIRTY-SECOND ANNUAL REPORT - OF THE - BUREAU OF AMERICAN ETHNOLOGY - - TO THE - SECRETARY OF THE SMITHSONIAN INSTITUTION - - - 1910–1911 - - - WASHINGTON - GOVERNMENT PRINTING OFFICE - 1918 - - - - - - - - - LETTER OF TRANSMITTAL - - - Smithsonian Institution, - Bureau of American Ethnology, - Washington, D. C., August 17, 1911. - - - Sir: I have the honor to submit herewith the Thirty-second Annual - Report of the Bureau of American Ethnology, comprising an account - of the operations of the bureau during the fiscal year ended - June 30, 1911. - - Permit me to express my appreciation of your aid in the work under - my charge. - - - Very respectfully, yours, - - F. W. Hodge, - Ethnologist-in-Charge. - - Dr. Charles D. Walcott, - Secretary of the Smithsonian Institution. - - - - - - - -CONTENTS - - -REPORT OF THE ETHNOLOGIST-IN-CHARGE - - Page - Systematic researches 9 - Special researches 24 - Publications 29 - Illustrations 30 - Library 31 - Property 32 - Recommendations 32 - -ACCOMPANYING PAPER - - Seneca Fiction, Legends, and Myths; collected by - Jeremiah Curtin and J. N. B. Hewitt; edited by - J. N. B. Hewitt 37 - - Index 815 - - - - - - - -THIRTY-SECOND ANNUAL REPORT OF THE BUREAU OF AMERICAN ETHNOLOGY - -F. W. Hodge, Ethnologist-in-Charge - - -The operations of the Bureau of American Ethnology for the fiscal year -ended June 30, 1911, conducted in accordance with the provisions of the -act of Congress approved June 25, 1910, authorizing the continuation of -ethnological researches among the American Indians and the natives of -Hawaii, under the direction of the Smithsonian Institution, were -carried forward in accordance with the plan of operation approved by -the Secretary June 15, 1910. - - - - -SYSTEMATIC RESEARCHES - -The systematic ethnological researches of the bureau were continued -during the year with the regular scientific staff, consisting of nine -ethnologists, as follows: Mr. F. W. Hodge, ethnologist-in-charge; Mr. -James Mooney, Dr. J. Walter Fewkes, Mrs. Matilda Coxe Stevenson, Mr. J. -N. B. Hewitt, Dr. John R. Swanton, Dr. Truman Michelson, Dr. Paul -Radin, and Mr. Francis La Flesche. In addition, the services of several -specialists in their respective fields were enlisted for special work, -as follows: - -Dr. Franz Boas, honorary philologist, with several assistants, for -research in connection with the preparation and publication of the -Handbook of American Indian Languages. - -Miss Alice C. Fletcher and Mr. Francis La Flesche, for the final -revision of the proofs of their monograph on the Omaha Indians for -publication in the Twenty-seventh Annual Report. - -Miss Frances Densmore, for researches in Indian music. - -Mr. J. P. Dunn, for studies of the tribes of the Middle West. - -Mr. John P. Harrington, for researches among the Mohave Indians of the -Colorado Valley. - -Rev. Dr. George P. Donehoo, for investigations in the history, -geography, and ethnology of the tribes of Pennsylvania for -incorporation in the Handbook of American Indians. - -Mr. William R. Gerard, for studies of the etymology of Algonquian place -and tribal names and of terms that have been incorporated in the -English language, for use in the same work. - -Prof. H. M. Ballou, for bibliographic research in connection with the -compilation of the List of Works Relating to Hawaii. - -Mr. James R. Murie, for researches pertaining to the ethnology of the -Pawnee Indians. - -The systematic ethnological researches by members of the regular staff -of the bureau may be summarized as follows: - -Mr. F. W. Hodge, ethnologist-in-charge, in addition to conducting the -administrative work of the bureau, devoted attention, with the -assistance of Mrs. Frances S. Nichols, to the final revision of the -remaining proofs of part 2 of the Handbook of American Indians -(Bulletin 30), which was published in January, 1911. This work met with -so great popular demand that the edition of the two parts became -exhausted immediately after publication, causing the bureau much -embarrassment owing to the thousands of requests that it has not been -possible to supply. To meet this need in part, the Senate, on May 12, -adopted a concurrent resolution authorizing the reprinting of the -entire handbook, and at the close of the fiscal year the resolution was -under consideration by the Committee on Printing of the House of -Representatives. The Superintendent of Documents has likewise been in -receipt of many orders for the work, necessitating the reprinting of -part 1 some months after its appearance, and about the close of the -fiscal year another reprint of this part was contemplated. Much -material for incorporation in a revised edition for future publication -was prepared during the year, but lack of funds necessary for the -employment of special assistants prevented the prosecution of this work -as fully as was desired. - -The bureau has been interested in and has conducted archeological -explorations in the pueblo region of New Mexico and Arizona for many -years. Since the establishment of the School of American Archæology in -1907, following the revival of interest in American archeology, by the -Archæological Institute of America, that body likewise commenced -systematic work in the archeology of that great region. In order to -avoid duplication of effort, arrangements were made between the bureau -and the school for conducting archeological investigations in -cooperation, the expense of the field work to be borne equally, a -moiety of the collections of the artifacts and all the skeletal remains -to become the property of the National Museum, and the bureau to have -the privilege of the publication of all scientific results. - -Active work under this joint arrangement was commenced in the Rito de -los Frijoles, northwest of Santa Fe, New Mexico, in July, 1910, work -having already been initiated there during the previous summer by the -school independently, under the directorship of Dr. Edgar L. Hewett. In -August, 1910, Mr. Hodge visited New Mexico for the purpose of -participating in the work on the part of the bureau, and remained in -the field for a month. - -The great prehistoric site in the Rito de los Frijoles is characterized -by an immense circular many-celled pueblo ruin, most of the stone walls -of which are still standing to a height of several feet, and a series -of cavate dwellings hewn in the soft tufa throughout several hundred -yards of the northern wall of the canyon. Accompanying the great -community ruin and also the cavate dwellings are underground kivas, or -ceremonial chambers. In front of the cavate lodges were originally -structures of masonry built against the cliff and forming front rooms, -but practically the only remains of these are the foundation walls and -the rafter holes in the cliff face. The débris covering these -structures has been largely cleared away and the foundations exposed, -and the walls of about two-thirds of the great pueblo structure in the -valley have been bared by excavation. At the western extremity of the -canyon, far up in the northern wall, is a natural cavern, known as -Ceremonial Cave, in which are a large kiva, remarkably well preserved, -and other interesting remains of aboriginal occupancy. This great -archeological site in the Rito de los Frijoles is important to the -elucidation of the problem of the early distribution of the Pueblos of -the Rio Grande Valley, and there is reason to believe that when the -researches are completed much light will be shed thereon. There is a -paucity of artifacts in the habitations uncovered, aside from stone -implements, of which large numbers have been found. - -At the close of the work in the Rito de los Frijoles the joint -expedition proceeded to the valley of the Jemez River, near the Hot -Springs, where a week was spent in excavating the cemetery of the old -Jemez village of Giusiwa. About 30 burials were disinterred here, and a -few accompaniments of pottery vessels and other artifacts were -recovered; but in the main the deposits had been completely destroyed -by aboriginal disturbance, caused in part by covering the burials with -heavy stones and partly by displacing the skeletons previously buried -when subsequent interments were made. Giusiwa was inhabited in -prehistoric times and also well within the historical period, as is -attested by its massive, roofless church, built about the beginning of -the seventeenth century. Nevertheless, no indication of Spanish -influence was found in the ancient cemetery, and it is assumed that -burial therein ceased with the coming of the missionaries and the -establishment of the campo santo adjacent to the church. All -collections gathered at Giusiwa have been deposited in the National -Museum. - -Other immense ruins on the summits of the mesas bounding the valley on -the west were examined with the view of their future excavation. The -exact position of the Jemez tribe among the Pueblo peoples is a -problem, and both archeological and ethnological studies thereof are -essential to its determination. - -On completing this reconnaissance excavation was conducted in a -cemetery at the great stone pueblo of Puye, on a mesa 8 miles west of -the Tewa village of Santa Clara. About 50 burials were exhumed and sent -to the National Museum, but artifacts were not found in abundance here, -and as a rule they are not excellent in quality. In the joint work in -the Rito de los Frijoles the expedition was fortunate in having the -cooperation of Prof. Junius Henderson and Prof. W. W. Robbins, of the -University of Colorado at Boulder, who, respectively, while the -excavations were in progress, conducted studies in the ethnozoology and -the ethnobotany of the Tewa Indians, and also on the influence of -climate and geology on the life of the early inhabitants of the Rito de -los Frijoles. At the same time Mr. J. P. Harrington continued his -researches in Tewa geographic nomenclature and cooperated with -Professors Henderson and Robbins in supplying the native terms for -plants and animals used by these Indians as food and medicine in -ceremonies and for other purposes. The expedition was also fortunate in -having the services of Mr. Sylvanus G. Morley in connection with the -excavations in the Rito, of Mr. K. M. Chapman in the study of the -decoration of the pottery and of the pictographs of the entire upper -Rio Grande region, of Mr. Jesse L. Nusbaum in the photographic work, -and of Mr. J. P. Adams in the surveying. Valued aid was also rendered -by Messrs. Neil M. Judd, Donald Beauregard, and Nathan Goldsmith. - -The scientific results of the joint research are rapidly nearing -completion and will be submitted to the bureau for publication at an -early date. - -Throughout almost the entire year Mr. James Mooney, ethnologist, was -occupied in the office in compiling the material for his study of -Indian population covering the whole territory north of Mexico from the -first white occupancy to the present time. By request of the Nebraska -State Historical Society he was detailed in January, 1911, to attend -the joint session of that body and the Mississippi Valley Historical -Association, at Lincoln, Nebraska, where he delivered three principal -addresses bearing particularly on the method and results of the -researches of the bureau with the view of their application in local -historical and ethnological investigations. - -On June 4 Mr. Mooney started for the reservation of the East Cherokee -in North Carolina to continue former studies of the sacred formulas and -general ethnology of that tribe, and was engaged in this work at the -close of the month. - -At the beginning of the fiscal year Dr. J. Walter Fewkes, ethnologist, -was in northern Arizona examining the great cave pueblos and other -ruins within the Navaho National Monument. He found that since his -visit in 1909 considerable excavation had been done by others in the -rooms of Betatakin, and that the walls of Kitsiel, the other large -cliff-ruin, were greatly in need of repair. Guided by resident Navaho, -he visited several hitherto undescribed cliff-dwellings and gathered a -fairly good collection of objects illustrating prehistoric culture of -this part of northern Arizona, which have been deposited in the -National Museum. In order to facilitate the archeological work and to -make the region accessible to students and visitors it was necessary to -break a wagon road from Marsh Pass through the middle of the Navaho -National Monument to the neighborhood of Betatakin, and by this means -the valley was traversed with wagons for the first time. - -On the return journey to Flagstaff, Doctor Fewkes visited the ruins in -Nitsi, or West Canyon, and examined Inscription House, a prehistoric -cliff-dwelling of considerable size, hitherto undescribed, the walls of -which are built of loaf-shaped adobes strengthened with sticks. On -account of the size and great interest of these ruins, it is -recommended that the area covered thereby be included in the Navaho -National Monument and the ruins permanently preserved, and that either -Betatakin or Kitsiel be excavated, repaired, and made a “type ruin” of -this culture area. Along the road to Flagstaff from West Canyon, Doctor -Fewkes observed several ruins and learned of many others ascribed to -the ancient Hopi. He visited the Hopi pueblo of Moenkopi, near Tuba, -and obtained considerable new ethnological material from an old priest -of that village regarding legends of the clans that formerly lived in -northern Arizona. He learned also of a cliff, or rock, covered with -pictographs of Hopi origin, at Willow Spring, not far from Tuba, the -figures of which shed light on Hopi clan migration legends. - -Returning to Flagstaff, Doctor Fewkes reoutfitted in order to conduct -investigations of the ruins near Black Falls of the Little Colorado -River, especially the one called Wukoki, reputed to have been the last -habitation of the Snake clans of the Hopi in their stubborn migration -before they finally settled near the East Mesa. A little more than a -month was spent at these ruins, during which time extensive excavations -were made in numerous subterranean rooms, or pit-dwellings, a new type -of habitations found at the bases of many of the large ruined pueblos -on the Little Colorado. Incidentally several other pueblo ruins, -hitherto unknown, with accompanying reservoirs and shrines, were -observed. The excavations at Wukoki yielded about 1,800 specimens, -consisting of painted pottery, beautiful shell ornaments, stone -implements, basketry, wooden objects, cane “cloud blowers,” prayer -sticks, a prayer-stick box, an idol, and other objects. The results of -the excavations at Wukoki will be incorporated in a forthcoming -bulletin on Antiquities of the Little Colorado Basin. - -On the completion of his work at the Black Falls ruins, Doctor Fewkes -returned to Washington in September and devoted the next three months -to the preparation of a monograph on Casa Grande, Arizona. - -At the close of January, 1911, Doctor Fewkes again took the field, -visiting Cuba for the purpose of gathering information on the -prehistoric inhabitants of that island and their reputed -contemporaneity with fossil sloths, sharks, and crocodiles. A fortnight -was devoted to the study of collections of prehistoric objects in -Habana, especially the material in the University Museum from caves in -Puerto Principe Province, described by Doctors Montoné and Carlos de la -Torre. With this preparation he proceeded to the Isle of Pines and -commenced work near Nueva Gerona. In this island there are several -caves from which human bones have been reported locally, but the Cueva -de los Indios, situated in the hills about a mile from the city named, -promised the greatest reward. A week’s excavation in this cave yielded -four fragments of Indian skulls, not beyond repair; one undeformed, -well-preserved human cranium; and many fragments of pelves, humeri, and -femora. The excavations in the middle of the cave indicated that the -soil there had previously been dug over; these yielded little of value, -the best-preserved remains occurring near the entrance, on each side. -The skulls were arranged in a row within a pocket sheltered by an -overhanging side of the cave, and were buried about 2 feet in the guano -and soil; beneath these crania were human long-bones, crossed. Several -fragments of a single skull, or of several skulls, were embedded in a -hard stalagmitic formation over the deposit of long-bones. No Indian -implements or pottery accompanied the bones, and no fossils were found -in association with them. So far as recorded this is the first instance -of the finding of skeletal remains of cave man in the Isle of Pines. -Their general appearance and mode of burial were the same as in the -case of those discovered by Doctors Montoné and Carlos de la Torre. - -Doctor Fewkes also examined, in the Isle of Pines, about 30 structures -known as cacimbas, their Indian name. These are vase-shaped, -subterranean receptacles, averaging 6 feet in depth and 4 feet in -maximum diameter, generally constricted to about 2 feet at the neck, -and with the opening level with the surface of the ground. Although -these cacimbas are generally ascribed to the Indians, they are thought -by some to be of Spanish origin, and are connected by others with -buccaneers, pirates, and slavers. They are built of masonry or cut in -the solid rock; the sides are often plastered and the bottoms commonly -covered with a layer of tar. On the ground near the openings there is -generally a level, circular space, with raised periphery. The whole -appearance supports the theory that these structures were used in the -manufacture of turpentine or tar, the circular area being the oven and -the cacimba the receptacle for the product. - -Doctor Fewkes found that the Pineros, or natives of the island, employ -many aboriginal terms for animals, plants, and places, and in some -instances two Indian words are used for the same object. An -acknowledged descendant of a Cuban Indian explained this linguistic -duality by saying that the Indians of the eastern end of the Isle of -Pines spoke a dialect different from those of the western end, and that -when those from Camaguey, who were Tainan and of eastern Cuban origin, -came to the Isle of Pines at the instance of the Spanish authorities -they brought with them a nomenclature different from that then in use -on that island. - -Several old Spanish structures of masonry, the dates of which are -unknown, were also examined in the neighborhood of Santa Fe, Isle of -Pines. The roof of a cave at Punta de Este, the southeastern angle of -the island, bears aboriginal pictographs of the sun and other objects, -suggesting that it is comparable with the cave in Haiti, in which, -according to Indian legend, the sun and the moon originated, and from -which the races of man emerged. - -Doctor Fewkes has now collected sufficient material in Cuba to indicate -that its western end, including the Isle of Pines, was once inhabited -by a cave-dwelling people, low in culture and without agriculture. His -observations support the belief that this people were in that condition -when Columbus visited the Isle of Pines and that they were survivors of -the Guanahatibibes, a cave-dwelling population formerly occupying the -whole of Cuba and represented in Porto Rico and other islands of the -West Indies. - -Doctor Fewkes also visited several of the coral keys southwest of the -Isle of Pines, but, finding no aboriginal traces, he crossed the -channel to Cayman Grande, about 250 miles from Nueva Gerona. The Cayman -group consists of coral islands built on a submarine continuation of -the mountains of Santiago Province, Cuba. A cave with Indian bones and -pottery, probably of Carib origin, was found near Boddentown on the -eastern end of the island, and a few stone implements were obtained -from natives, but as these specimens may have been brought from -adjacent shores they afford little evidence of a former aboriginal -population of Cayman Grande. The elevation of the Cayman Islands, -computed from the annual accretion, would indicate that Cayman Grande -was a shallow reef when Columbus visited Cuba, and could not have been -inhabited at that time. The discoverer passed very near it on his -second voyage, when his course lay from the Isle of Pines to Jamaica, -but he reported neither name nor people. - -Doctor Fewkes returned to Washington in April and spent the remainder -of the year in completing his report on Casa Grande. - -Dr. John R. Swanton, ethnologist, devoted the first quarter of the year -chiefly to collecting material from libraries and archives, as the -basis of his study of the Creek Indians. From the latter part of -September until early in December he was engaged in field research -among the Creek, Natchez, Tonkawa, and Alibamu Indians in Oklahoma and -Texas, and also remained a short time with the remnant of the Tunica -and Chitimacha in Louisiana, and made a few side trips in search of -tribes which have been lost to sight within recent years. On his return -to Washington, Doctor Swanton transcribed the linguistic and ethnologic -material collected during his field excursion, read the proofs of -Bulletins 44, 46, and 47, added to the literary material regarding the -Creek Indians, collected additional data for a tribal map of the -Indians of the United States, and initiated a study of the Natchez -language with the special object of comparing it with the other -dialects of the Muskhogean family. Doctor Swanton also spent some time -in studying the Chitimacha and Tunica languages. - -From July, 1910, until the middle of April, 1911, Mrs. M. C. Stevenson, -ethnologist, was engaged in the completion of a paper on Dress and -Adornment of the Pueblo Indians, in the elaboration of her report on -Zuñi Plants and Their Uses, and in transcribing her field notes -pertaining to Zuñi religious concepts and the mythology and ethnology -of the Taos Indians. - -Mrs. Stevenson left Washington on April 12 and proceeded directly to -the country of the Tewa Indians, in the valley of the Rio Grande in New -Mexico, for the purpose of continuing her investigation of those -people. Until the close of the fiscal year her energies were devoted to -the pueblo of San Ildefonso and incidentally to Santa Clara, -information particularly in regard to the Tewa calendar system, -ceremonies, and material culture being gained. Mrs. Stevenson finds -that the worship of the San Ildefonso Indians includes the same -celestial bodies as are held sacred by the Zuñi and other Pueblos. From -the foundation laid during her previous researches among the Tewa, Mrs. -Stevenson reports that she has experienced little difficulty in -obtaining an insight into the esoteric life of these people, and is -daily adding to her store of knowledge respecting their religion and -sociology. A complete record of obstetrical practices of the Tewa has -been made, and it is found that they are as elaborate as related -practices of the Taos people. The San Ildefonso inhabitants do not seem -to have changed their early customs regarding land tenure, and they -adhere tenaciously to their marriage customs and birth rites, -notwithstanding the long period during which missionaries have been -among them. It is expected that, of her many lines of study among the -Tewa tribes, the subject of their material culture will produce the -first results for publication. - -After completing some special articles on ethnologic topics for the -closing pages of Part 2 of the Handbook of American Indians, Mr. J. N. -B. Hewitt, ethnologist, pursued the study of the history of the tribes -formerly dwelling in the Susquehanna and upper Ohio valleys. Progress -in these researches was interrupted by the necessity of assigning him -to the editorial revision and annotation of a collection of about 120 -legends, traditions, and myths of the Seneca Indians, recorded in 1884 -and 1885 by the late Jeremiah Curtin. At the close of the year this -work was far advanced, only about 150 pages of a total of 1,400 pages -remaining to be treated. As opportunity afforded, Mr. Hewitt also -resumed the preparation of his sketch of the grammar of the Iroquois -for incorporation in the Handbook of American Indian Languages. - -As in previous years, Mr. Hewitt prepared and collected data for -replies to numerous correspondents requesting special information, -particularly in regard to the Iroquois and Algonquian tribes. Mr. -Hewitt also had charge of the important collection of 1,716 manuscripts -of the bureau, cataloguing new accessions and keeping a record of those -withdrawn in the progress of the bureau’s researches. During the year, -378 manuscripts were thus made use of by the members of the bureau and -its collaborators. Exclusive of the numerous manuscripts prepared by -the staff of the bureau and by those in collaboration with it, referred -to in this report, 12 items were added during the year. These pertain -to the Pawnee, Chippewa, Zuñi, and Tewa tribes, and relate to music, -sociology, economics, and linguistics. - -The beginning of the fiscal year found Dr. Truman Michelson, -ethnologist, conducting ethnological and linguistic investigations -among the Piegan Indians of Montana, whence he proceeded to the -Northern Cheyenne and Northern Arapaho, thence to the Menominee of -Wisconsin, and finally to the Micmac of Restigouche, Canada—all -Algonquian tribes, the need of a more definite linguistic -classification of which has long been felt. Doctor Michelson returned -to Washington at the close of November and immediately commenced the -elaboration of his field notes, one of the results of which is a -manuscript bearing the title “A Linguistic Classification of the -Algonquian Tribes,” submitted for publication in the Twenty-eighth -Annual Report. Also in connection with his Algonquian work Doctor -Michelson devoted attention to the further revision of the material -pertaining to the Fox grammar, by the late Dr. William Jones, the -outline of which is incorporated in the Handbook of American Indian -Languages. During the winter Doctor Michelson took advantage of the -presence in Washington of a deputation of Chippewa Indians from White -Earth, Minnesota, by enlisting their services in gaining an insight -into the social organization of that tribe and also in adding to the -bureau’s accumulation of Chippewa linguistic data. Toward the close of -June, 1911, Doctor Michelson proceeded to the Sauk and Fox Reservation -in Iowa for the purpose of continuing his study of that Algonquian -group. - -The months of July and August and half of September, 1910, were spent -by Dr. Paul Radin, ethnologist, among the Winnebago Indians of Nebraska -and Wisconsin, his efforts being devoted to a continuation of his -studies of the culture of those people, with special reference to their -ceremonial and social organization and their general social customs. -Part of the time was devoted to a study of the Winnebago material -culture, but little progress was made in this direction, as few objects -of aboriginal origin are now possessed by these people, consequently -the study must be completed by examination of their objects preserved -in museums and private collections. A beginning in this direction was -made by Doctor Radin during the latter half of September and in October -at the American Museum of Natural History, New York City. During the -remainder of the fiscal year Doctor Radin was engaged in arranging the -ethnological material gathered by him during the several years he has -devoted to the Winnebago tribe, and in the preparation of a monograph -on the Medicine ceremony of the Winnebago and a memoir on the ethnology -of the Winnebago tribe in general. In June, 1911, he again took the -field in Wisconsin for the purpose of obtaining the data necessary to -complete the tribal monograph. Both these manuscripts, it is expected, -will be finished by the close of the present calendar year. - -By arrangement with the Commissioner of Indian Affairs the bureau was -fortunate in enlisting the services of Mr. Francis La Flesche, who has -been frequently mentioned in the annual reports of the bureau in -connection with his studies, jointly with Miss Alice C. Fletcher, of -the ethnology of the Omaha tribe of the Siouan family. Having been -assigned the task of making a comparative study of the Osage tribe of -the same family, Mr. La Flesche proceeded to their reservation in -Oklahoma in September. The older Osage men, like the older Indians -generally, are very conservative, and time and tact were necessary to -obtain such standing in the tribe as would enable him to establish -friendly relations with those to whom it was necessary to look for -trustworthy information. Although the Osage language is similar to that -of the Omaha, Mr. La Flesche’s native tongue, there are many words and -phrases that sound alike but are used in different senses by the two -tribes. Having practically mastered the language, Mr. La Flesche was -prepared to devote several months to what is known as the Noⁿʹhoⁿzhiⁿga -Ieʹta, the general term applied to a complex series of ceremonies which -partake of the nature of degrees, but are not, strictly speaking, -successive steps, although each one is linked to the other in a general -sequence. While at the present stage of the investigation it would be -premature to make a definite statement as to the full meaning and -interrelation of these Osage ceremonies, there appear to be seven -divisions of the Noⁿʹhoⁿzhiⁿga Ieʹta, the names, functions, and -sequence of which have been learned, but whether the sequence thus far -noted is always maintained remains to be determined. From Saucy Calf, -one of the three surviving Osage regarded as past masters in these -ceremonies, phonographic records of the first of the ceremonies, the -Waxoʹbe-awathoⁿ, have been made in its entirety, consisting of 80 songs -with words and music and 7 prayers. All these have been transcribed and -in part translated into English, comprising a manuscript exceeding 300 -pages. In order to discuss with the Osage the meaning of these rituals, -Mr. La Flesche found it necessary to commit them to memory, as reading -from the manuscript disconcerted the old seer. At Saucy Calf’s -invitation Mr. La Flesche witnessed in the autumn, at Grayhorse, a -performance of the ceremony of the Waxoʹbe-awathoⁿ, the recitation of -the rituals of which requires one day, part of a night, and more than -half of the following day. It is Mr. La Flesche’s purpose to record, if -possible, the rituals of the remaining six divisions of the -Noⁿʹhoⁿzhiⁿga Ieʹta. He has already obtained a paraphrase of the -seventh ceremony (the Nikʼinoⁿkʼoⁿ), and hopes soon to procure a -phonographic record of all the rituals pertaining thereto. - -In connection with his ethnological work Mr. La Flesche has been so -fortunate as to obtain for the National Museum four of the waxoʹbe, or -sacred packs, each of which formed a part of the paraphernalia of the -Noⁿʹhoⁿzhiⁿga Ieʹta, as well as a waxoʹbe-toⁿʹga, the great waxoʹbe -which contains the instruments for tattooing. Only those Osage are -tattooed who have performed certain acts prescribed in the rites of the -Noⁿʹhoⁿzhiⁿga Ieʹta. The rites of the tattooing ceremony are yet to be -recorded and elucidated. While the waxoʹbe is the most sacred of the -articles that form the paraphernalia of the Noⁿʹhoⁿzhiⁿga Ieʹta rites, -it is not complete in itself; other things are indispensable to their -performance, and it is hoped that these may be procured at some future -time. - -While not recorded as one of the ceremonial divisions of the -Noⁿʹhoⁿzhiⁿga Ieʹta, there is a ceremony so closely connected with it -that it might well be regarded as a part thereof; that is the -Washaʹbeathiⁿ watsi, or the dance of the standards. The introductory -part of this ceremony is called Akixage, or weeping over one another in -mutual sympathy by the members of the two great divisions of the tribe. -There is no regular time for the performance of the Washaʹbeathiⁿ -ceremony. It is given only when a member of the tribe loses by death -some specially loved and favored relative and seeks a ceremonial -expression of sympathy from the entire tribe. It is the intention to -procure the songs and rituals of this ceremony, and specimens of the -standards employed in its performance. - -Altogether Mr. La Flesche has made excellent progress in his study of -the Osage people, and the results are already shedding light on the -organization and the origin and function of the ceremonies of this -important tribe. - - - - -SPECIAL RESEARCHES - -The special researches of the bureau in the field of linguistics were -conducted by Dr. Franz Boas, honorary philologist, one of the immediate -and tangible results of which was the publication of Part 1 of the -Handbook of American Indian Languages. It seems desirable to restate at -the present time the development of the plan and the object of this -work. - -Through the efforts of the late Major Powell and his collaborators a -great number of vocabularies and a few grammars of American Indian -languages had been accumulated, but no attempt had been made to give a -succinct description of the morphology of all the languages of the -continent. In order to do this, a series of publications was necessary. -The subject matter had to be represented by a number of grammatical -sketches, such as are now being assembled in the Handbook of American -Indian Languages. To substantiate the inductions contained in this -grammar, collections of texts are indispensable to the student, and -finally a series of extended vocabularies are required. The plan, as -developed between 1890 and 1900, contemplated the assembling in the -bulletin series of the bureau of a series of texts which were to form -the basis of the handbook. Of this series, Doctor Boas’s Chinook, -Kathlamet, and Tsimshian Texts, and Swanton’s Haida and Tlingit Texts, -subsequently published, form a part, but at the time Swanton’s Texts -appeared it was believed by Secretary Langley that material of this -kind was too technical in character to warrant publication in a -governmental series. It was, therefore, decided to discontinue the text -series in the bulletins of the bureau and to divert them to the -Publications of the American Ethnological Society and the Columbia -University Contributions to Anthropology. Other series were commenced -by the University of California and the University of Pennsylvania. The -method of publication pursued at the present time, though different -from that first planned, is acceptable, since all the material is -accessible to students, and the bureau is saved the expense of -publication. - -Doctor Boas has been enabled to base all the sketches in the first -volume of his handbook on accompanying text series, as follows: - - - (1) Athapascan. Texts published by the University of California. - (2) Tlingit. Texts published by the Bureau of American Ethnology, - but too late to be used systematically. - (3) Haida. Texts published by the Bureau of American Ethnology. - (4) Tsimshian. Texts published by the Bureau of American Ethnology - and the American Ethnological Society. - (5) Kwakiutl. Texts published by the Jesup Expedition and in the - Columbia University series. - (6) Chinook. Texts published by the Bureau of American Ethnology. - (7) Maidu. Texts published by the American Ethnological Society, - but too late to be used. - (8) Algonquian. Texts published by the American Ethnological - Society. - (9) Sioux. Texts in Contributions to North American Ethnology. - (10) Eskimo. Texts in “Meddelelser om Grønland,” but not used - systematically. - - -Although Doctor Boas has urged the desirability of undertaking the -publication of the series of vocabularies, no definite steps have yet -been taken toward the realization of this plan, owing largely to lack -of funds for the employment of assistants in preparing the materials. -It is hoped, however, that such a series of vocabularies, based on the -published grammars and on the series of texts above referred to, may be -prepared for publication in the near future. Much of the preliminary -work has been done. There are, for example, extended manuscript -dictionaries of the Haida, Tsimshian, Kwakiutl, Chinook, and Sioux, but -none of them is yet ready for the printer. - -The work on Part 2 of the Handbook of American Indian Languages is -progressing satisfactorily. The sketch of the Takelma is in page form -(pp. 1–296), but Doctor Boas has undertaken the correlation of this -sketch with the Takelma Texts, which meanwhile have been published by -the University of Pennsylvania, and a considerable amount of work -remains to be done to finish this revision. The Coos grammar is in -galleys. The Coos Texts are at the present writing being printed by the -American Ethnological Society, and here also references are being -inserted. Dr. Leo J. Frachtenberg has continued his collection of -material for the handbook with commendable energy and intelligence. The -field work has been financially aided by Columbia University, partly -through a gift made by Mrs. Henry Villard and partly through funds -provided by Mr. Homer E. Sargent. It has also been possible to utilize -for the work on the Alsea the collections made at a former time by -Prof. Livingston Farrand on an expedition supported by the late Mr. -Henry Villard. On his last expedition Doctor Frachtenberg was able to -determine that the Siuslaw is an independent stock, although -morphologically affiliated with the Alsea, Coos, and Siuslaw group. He -also collected extensive material on the Alsea and Molala. - -The most important result, which is appearing more and more clearly -from the investigations carried out under the direction of Doctor Boas, -lies in the fact that it will be possible to classify American -languages on a basis wider than that of linguistic stocks. In 1893 -Doctor Boas called attention to the fact that a number of languages in -northern British Columbia seem to have certain morphological traits in -common, by which they are sharply differentiated from all the -neighboring languages, although the evidence for a common origin of the -stocks is unsatisfactory. Doctor Boas and his assistants have followed -this observation, and it can now be shown that throughout the continent -languages may be classed in wider morphological groups. It is -interesting to note that phonetic groups may be distinguished in a -similar manner, but these do not coincide with the morphological -groups. These observations are in accord with the results of modern -inquiries in Africa and Asia, where the influence of Hamitic phonetics -on languages of the Sudan and the influence of Sumerian on early -Babylonian have been traced in a similar manner. Analogous conditions -seem to prevail also in South Africa, where the phonetics of the -Bushman languages have influenced the neighboring Bantu languages. In -this way a number of entirely new and fundamental problems in -linguistic ethnography have been formulated, the solution of which is -of the greatest importance for a clear understanding of the early -history of the American Continent. - -The Handbook of American Indian Languages as planned at the present -time deals exclusively with an analytical study of the morphology of -each linguistic family, without any attempt at a detailed discussion of -phonetic processes, their influence upon the development of the -language, and the relation of dialects. Doctor Boas recommends that the -present Handbook of American Indian Languages be followed by a series -of handbooks each devoted to a single linguistic stock, in which the -development of each language, so far as it can be traced by comparative -studies, should be treated. - -The study of aboriginal American music was conducted among the Chippewa -Indians by Miss Frances Densmore, who extended her field of work -previously begun among that people and elaborated the system of -analyzing their songs. After spending several weeks on the Lac du -Flambeau Reservation in Wisconsin she accompanied the Chippewa from -that reservation to the Menominee Reservation in the same State, where -the Lac du Flambeau Chippewa ceremonially presented two drums to the -Menominee. This ceremony was closely observed, photographs being taken -and the speeches of presentation translated, and the songs of the -ceremony were recorded by Miss Densmore on a phonograph after the -return of the drum party to Lac du Flambeau. Many of the songs are of -Sioux origin, as the ceremony was adopted from that people; -consequently the songs were analyzed separately from those of Chippewa -origin. Numerous old war songs were recorded at Lac du Flambeau, also -songs said to have been composed during dreams, and others used as -accompaniments to games and dances. The analytical tables published -during the year in Bulletin 45, Chippewa Music, have been combined by -Miss Densmore with those of songs collected during the year 1910–11, -making a total of 340 Chippewa songs under analysis. These are analyzed -in 12 tables, showing the structure, tone material, melodic -progression, and rhythm of the songs, the rhythm of the drum, the -relation between the metric unit of the voice and drum, and other -points bearing on the development and form of primitive musical -expression. This material is now almost ready for publication. The -Sioux songs of the Drum-presentation ceremony, similarly analyzed, -constitute the beginning of an analytical study of the Sioux music, -which will be continued and extended during the fiscal year 1911–12. - -Miss Alice C. Fletcher and Mr. La Flesche conducted the final proof -revision of their monograph on the Omaha tribe, to accompany the -Twenty-seventh Annual Report, which was in press at the close of the -fiscal year. This memoir will comprise 658 printed pages and will form -the most complete monograph of a single tribe that has yet appeared. - -Mr. J. P. Dunn, whose studies of the Algonquian tribes of the Middle -West have been mentioned in previous reports, deemed it advisable, -before continuing his investigation of the languages of the tribes -comprising the former Illinois confederacy, to await the completion of -the copying of the anonymous manuscript Miami-French Dictionary, -attributed to Père Joseph Ignatius Le Boulanger, in the John Carter -Brown Library at Providence, Rhode Island. Through the courteous -permission of Mr. George Parker Winship, librarian, the bureau has been -enabled to commence the copying of this manuscript, the difficult task -being assigned to Miss Margaret Bingham Stillwell, under Mr. Winship’s -immediate direction. At the close of the fiscal year 20½ pages of the -original (comprising 95 pages of transcript), of the total of 155 pages -of the dictionary proper, were finished and submitted to the bureau. It -is hoped that on the completion of the copying the bureau will have a -basis for the study of the Miami and related languages that would not -be possible among the greatly modified remnant of the Indians still -speaking them. - -Prof. Howard M. Ballou, of Honolulu, has continued the preparation of -the List of Works Relating to Hawaii, undertaken in collaboration with -the late Dr. Cyrus Thomas, and during the year submitted the titles of -many early publications, including those of obscure books printed in -the Hawaiian language. - -Mr. John P. Harrington, of the School of American Archæology, proceeded -in March to the Colorado Valley in Arizona and California for the -purpose of continuing his studies, commenced a few years before, among -the Mohave Indians, and incidentally to make collections for the United -States National Museum. Mr. Harrington was still among these Indians at -the close of July, and the results of his studies, which cover every -phase of the life of this interesting people, are to be placed at the -disposal of the bureau for publication. - - - - -PUBLICATIONS - -The general editorial work of the bureau continued in immediate charge -of Mr. J. G. Gurley, editor. The editing of Part 2 of Bulletin 30, -Handbook of American Indians, was conducted by Mr. Hodge, while the -editorial supervision of Bulletin 40, Handbook of American Indian -Languages, was in charge of Doctor Boas. At the close of the fiscal -year the Twenty-seventh Annual Report was nearly ready for the bindery; -more than one-third of Bulletin 40, Part 2, was in type (mostly in -pages); and Bulletin 47, a Dictionary of the Biloxi and Ofo Languages, -by Dorsey and Swanton, was in page form. Some progress had been made in -the revision of the galley proof of Bulletin 46, Byington’s Choctaw -Dictionary, a work requiring the expenditure of considerable time and -labor. Much of Mr. Gurley’s time during the year was given to the work -of editing and proof reading the Twenty-seventh Annual Report and its -accompanying paper, the monograph on the Omaha tribe, by Miss Fletcher -and Mr. La Flesche, above referred to. The following publications were -issued during the year: - -Bulletin 30. Handbook of American Indians North of Mexico (F. W. Hodge, -editor), Part 2. - -Bulletin 37. Antiquities of Central and Southeastern Missouri (Gerard -Fowke). - -Bulletin 40. Handbook of American Indian Languages (Franz Boas, -editor), Part 1. - -Bulletin 43. Indian Tribes of the Lower Mississippi Valley and Adjacent -Coast of the Gulf of Mexico (J. R. Swanton). - -Bulletin 44. Indian Languages of Mexico and Central America and their -Geographical Distribution (Cyrus Thomas and J. R. Swanton). - -Bulletin 45. Chippewa Music (Frances Densmore). - -Bulletin 50. Preliminary Report on a Visit to the Navaho National -Monument, Arizona (J. Walter Fewkes). - -Bulletin 51. Antiquities of the Mesa Verde National Park: Cliff Palace -(J. Walter Fewkes). - - - - -ILLUSTRATIONS - -The preparation of the illustrations for the publications of the bureau -and the making of photographic portraits of the members of visiting -deputations of Indians were in charge of Mr. De Lancey Gill, -illustrator. Of the 246 negatives made, 120 comprise portraits of -visiting Indians. In addition, 372 photographic films, exposed by -members of the bureau in connection with their field work, were -developed and printed. Photographic prints for publication and exchange -were made to the number of 1,469, and 22 drawings for use as -illustrations were prepared. Mr. Gill was assisted, as in the past, by -Mr. Henry Walther. - - - - -LIBRARY - -The library of the bureau has continued in the immediate charge of Miss -Ella Leary, librarian. During the year that part of the southeastern -gallery of the lower main hall of the Smithsonian Building which was -vacated by the National Museum was assigned to the use of the bureau -library, and three additional stacks were built, providing shelf room -for about 2,500 volumes. Nearly that number of books which had been -stored, and consequently made inaccessible, were placed on the new -shelves. The policy carried out from year to year of increasing the -library by exchange with other institutions has been continued, and -special effort made to complete the collection of serial publications. -Especially to be noted is the completion of the sets of publications of -the Maine Historical Society and the Archives of Pennsylvania, both -rich in material pertaining to the Indians. As in the past, it has been -necessary for the bureau to make use of the Library of Congress from -time to time, about 200 volumes having been borrowed during the year. -Twelve hundred books and approximately 650 pamphlets were received, in -addition to the current numbers of more than 600 periodicals. Of the -books and pamphlets received, 148 were acquired by purchase, the -remainder by gift or exchange. Six hundred and eighty-nine volumes were -bound by the Government Printing Office, payment therefor being made -from the allotment “for printing and binding * * * annual reports and -bulletins of the Bureau of American Ethnology, and for miscellaneous -printing and binding,” authorized by the sundry civil act. This -provision has enabled the bureau, during the last two years, to bind -many volumes in almost daily use which were threatened with -destruction. The catalogue of the bureau now records 17,250 volumes; -there are also about 12,200 pamphlets, and several thousand unbound -periodicals. The library is constantly referred to by students not -connected with the bureau, as well as by various officials of the -Government service. - - - - -PROPERTY - -As noted in previous reports, the principal property of the bureau -consists of its library, manuscripts, and photographic negatives. In -addition, it possesses a number of cameras, phonographic machines, and -ordinary apparatus and equipment for field work, stationery and office -supplies, a moderate amount of office furniture, typewriters, etc., and -the undistributed stock of its publications. The sum of $304.62 was -expended for office furniture (including bookstacks at a cost of $205) -during the fiscal year. - - - - -RECOMMENDATIONS - -For the purpose of extending the systematic researches of the bureau -and of affording additional facilities for its administration, the -following recommendations are made: - -A question having arisen in the Committee on Appropriations of the -House of Representatives as to the purpose for which an increase of -$2,000 in the bureau’s appropriation in 1909 was intended, the work of -excavating and repairing antiquities existing in national parks and -monuments has been curtailed. The importance of elucidating the -archeological problems connected with these ancient remains and of -repairing the more important of them for visitors and for future -students is so apparent that the need of continuing this work is -generally recognized; consequently an estimate of $4,000 “for the -exploration and preservation of antiquities” has been submitted for the -next fiscal year. - -Ethnological research in Alaska is urgently needed by reason of the -great changes taking place among the Indians and the Eskimo since the -influx of white people a few years ago. Unless this investigation is -undertaken at once the aboriginal inhabitants will have become so -modified by contact with whites that knowledge of much of their -primitive life will be lost. It is recommended that the sum of $4,500 -be appropriated for this work. - -The more speedy extension of ethnological researches among the remnants -of the Algonquian tribes formerly occupying the Middle West is desired. -In a number of cases these tribes are represented by only a few -survivors who retain any knowledge of the traits, language, and customs -of their people; hence it will be impossible to gather much of this -information unless the work is extended more rapidly, as the funds now -at the bureau’s disposal for this purpose are inadequate. The -additional sum of $1,000 is recommended for this purpose. - -As previously stated, the demand for the Handbook of American Indians -has been so great that many schools and libraries have necessarily been -denied. The need of a revised edition is urgent, but the revision can -not be satisfactorily undertaken and the latest information -incorporated without the employment of special ethnologic -assistants—those who have devoted special study to particular -tribes—and editorial and clerical aid. It is recommended that the sum -of $3,800 be appropriated for this purpose. - -The bureau is constantly in receipt of requests from schools, -historical societies, compilers of textbooks, etc., for photographic -prints of Indian subjects, since it is generally known that the bureau -possesses many thousands of negatives accumulated in the course of its -investigations. As no funds are now available for this purpose, it is -recommended that a reasonable sum, say $1,000, be appropriated for the -purpose of furnishing prints for educational purposes. In most cases -applicants would doubtless be willing to pay the cost, but at present -the bureau has no authority for selling photographs. - -The manuscripts accumulated by the bureau form a priceless collection; -indeed many of them, if lost, could not be replaced, since they -represent the results of studies of Indians who have become extinct or -have lost their tribal identity. It is therefore urgently recommended -that the sum of $1,350 be appropriated for fireproofing a room and for -providing metal cases for the permanent preservation of the -manuscripts. - - - F. W. Hodge, - Ethnologist-in-Charge. - - - - - - - -ACCOMPANYING PAPER - - - - - - - -SENECA FICTION, LEGENDS, AND MYTHS - -Part 1 - -Collected by JEREMIAH CURTIN and J. N. B. HEWITT; -edited by J. N. B. HEWITT - - - - - -CONTENTS - - Page - -Introduction 43 - -Part 1. Material Collected by Jeremiah Curtin - -FICTION - - 1. The sister and her six elder brothers 75 - 2. The child and his uncle 81 - 3. Djogeon and his uncle 84 - 4. The woman who married a great serpent 86 - 5. The ghost woman and the hunter 90 - 6. Hahnowa and his forces on the warpath 92 - 7. The old man’s grandson and the chief of the - deserted village 95 - 8. The man who married a buffalo woman 98 - 9. A woman and her bear lover 102 - 10. The fox and the rabbit 105 - 11. The snake with two heads 106 - 12. A hunter pursued by Genonsgwa 106 - 13. The grandmother and her granddaughter 111 - 14. The woman who became a snake from eating fish 111 - 15. Gaqga makes a journey and kills many people 113 - 16. Ohohwa and the two sisters 115 - 17. A great snake battle 117 - 18. The Ongwe Ias and his younger brother 118 - 19. Haieñdoñnis and Yenogeauns 121 - 20. The man with a panther-skin robe and his brother - with a turkey-skin robe 127 - 21. Deadoeñdjadases and the old woman’s grandson 135 - 22. Hatʻhondas (the Listener) 139 - 23. The story of the Ohohwa people 144 - 24. The chestnut tree guarded by the seven sisters 147 - 25. The otter’s heart and the claw fetishes 151 - 26. The seven sisters who produce wampum 154 - 27. The forsaken infant and Gaha 160 - 28. The old man and the boy 162 - 29. The story of the girls who went for a husband 166 - 30. The creation of man 168 - 31. Ganiagwaihegowa 169 - 32. The man who became a fish, and a Ganiagwaihe 169 - 33. A dead man speaks to his mother through the fire 172 - 34. The potent boy 176 - 35. The faithless wife and the three old men 180 - 36. The Dagwanoenyent and her husband 187 - 37. A raccoon story 191 - 38. The self-sacrifice of two dogs for their master 193 - 39. The three young women 195 - 40. Hinon and the Seneca warriors 197 - 41. Hodadeñon and Yenyentʻhwus 199 - 42. The uncle and his nephew 223 - 43. Hinon saves a woman from suicide 228 - 44. The crawfish and the raccoon 229 - 45. The race between the turtle and the bear 229 - 46. The woman who became a man-eater through the - orenda of her husband’s dogs 231 - 47. Ganyadjigowa 236 - 48. Hadentʻheni and Hanigongendatʻha 251 - 49. Dagwanoenyent 261 - 50. The shaman and his nephew 262 - 51. The horned snake and the young woman 268 - 52. The man pursued by his sister-in-law 270 - 53. The story of bloody hand 273 - 54. The seven stars of the dipper 276 - 55. The story of the two brothers 277 - 56. Hodionskon 283 - 57. The cannibal uncle, his nephew, and the nephew’s - invisible brother 285 - 58. Doonongaes and Tsodiqgwadon 296 - -LEGENDS - - 59. Genonsgwa 341 - 60. The grandmother and her grandson 347 - 61. Heart squeezing and the dance of naked persons 355 - 62. Hotʻho, the Winter God 356 - 63. Sʻhagodiyoweqgowa and his three brothers 357 - 64. The moose wife 361 - 65. Sʻhagodiyoweqgowa 365 - 66. The porcupine’s grandson and the bear 365 - 67. Genonsgwa 369 - 68. Hinon Hohawaqk and his grandmother 372 - 69. Hagowanen and Otʼhegwenhda 376 - 70. Okteondon and Haieñtʻhwus. Part I 389 - 71. Okteondon and Haieñtʻhwus. Part II 399 - 72. Uncle and nephew and the white otters 401 - 73. Deoyadastatʻhe and Hodjowiski 406 - 74. A genesis tradition 409 - 75. The two brothers and the mice fetishes 415 - 76. The orphan 417 - 77. The great worm and Hinon 420 - 78. The chipmunk and the bear 421 - 79. The great white beaver and the Lake of the - Enchanted Waters 422 - -TRADITIONS - - 80. Ganon, the Seneca war chief 428 - 81. Hatcinondon: A historical tradition 432 - 82. Godiont and the Sʻhagodiyoweqgowa 436 - 83. Sʻhagodiyoweqgowa 437 - 84. Sʻhagodiyoweqgowa 437 - 85. Genonsgwa 437 - 86. Genonsgwa 439 - 87. Genonsgwa 440 - 88. Genonsgwa 440 - 89. Genonsgwa 441 - 90. Bald Eagle sends Mud Turtle around the world 450 - 91. The poor hunter and Djogeon 452 - 92. The man killed by the three hunters 453 - 93. Hinon and the Iroquois 456 - -TALES - - 94. A shaman’s deed 457 - 95. Sʻhagodiyoweqgowa (modern) 457 - 96. Sʻhagodiyoweqgowa 458 - 97. The vampire skeleton 458 - -MYTHS - - 98. A tale of the sky world 460 - 99. Sʻhagodiyoweqgowa and Hotʻhoh 462 - 100. The morning star and the cannibal wife 464 - 101. The woman and the cannibal thunder 469 - 102. Gaqga and Sgagedi 472 - 103. Dagwanoenyent and Gaasyendietʻha 474 - 104. Dagwanoenyentgowa Sʻhagodigendji and Yenonsgwa 481 - 105. The twelve brothers and their uncle, Dagwanoenyent 485 - 106. Ongwe Ias and his brother, Dagwanoenyent 488 - -MEDICAL NOTE - - 107. Notes on the medicine nikahnegaah 491 - - -Part 2. Seneca Legends and Myths, Collected by J. N. B. Hewitt - - 108. The legend of Hayanowe (He-the-fleet-footed) 495 - 109. Oñgweʻ Hañgesʹʻhäʼ and Gajihsondis (Skin-of-man - and Spike-hitter) 501 - 110. Gajihsondis, the Amulet-hitter 519 - 111. The legend of Honenhineh and his younger brothers 525 - 112. The legend of Godasiyo 537 - 113. A legend of an anthropomorphic tribe of - rattlesnakes 539 - 114. The twins: grandsons of Gahoⁿʻdjiʼdāʹʻhoⁿk 543 - 115. The legend of the misogamist 555 - 116. The acts of the seventh son, Djĕñgoʹʻseʻ 565 - 117. The legend of Hodadeñon and his elder sister 573 - 118. The legend of Gādjĭsʹdodoʻ and Sʻhogoⁿʻʹgwāʼs 586 - 119. The legend of Deodyatgaowen (Deodiăʼtgaōʹweĕⁿʻ - = His-body-is-bifid or two-cleft) 607 - 120. An address of thanksgiving to the powers of the - Master of Life 632 - 121. A corn legend and a flood story 636 - 122. The legend of man’s acquisition of corn 642 - 123. The bean woman (a fragment) 648 - 124. The legend of Onenha (the corn) 649 - 125. The origin of white corn, or kaneñhageñat 652 - 126. The origin of the Porcupine people or clan 654 - 127. The origin of the Bear songs and dances 658 - 128. The origin of the Pigeon songs and dances 663 - 129. The legend of Hahadodagwatʻha 666 - 130. The story of Hahskwahot (= It-standing-stone) 680 - 131. The legend of Genonsgwa 681 - 132. The legend of the Stone Coats (Genonsgwa) 682 - 133. The story of the white pigeon, the chief of - the pigeons 694 - 134. The weeping of the Corn, and Bean, and - Squash people 701 - 135. Sʻhagowenotʻha, the spirit of the tides 705 - 136. Sʻhagowenotʻha (text), with interlinear - translation 715 - 137. The legend of Doädanegeñ and Hotkwisdadegeña 743 - 138. The legend of Doädanegeñ and Hotkwisdadegeña - (text), with interlinear translation 756 - -Notes 791 - - - - - - - -SENECA FICTION, LEGENDS, AND MYTHS - -Collected by Jeremiah Curtin and J. N. B. Hewitt; edited by J. N. B. -Hewitt - - -INTRODUCTION - - -THE SENECA - -The following brief description of the Seneca is taken, with slight -alterations, from the article on that tribe in the Handbook of American -Indians: - - - The Seneca (= Place of the Stone) are a noted and influential tribe - of the Iroquois, or the so-called Five Nations of New York. When - first known they occupied a region in central New York, lying - between the western watershed of the Genesee r. and the lands of - the Cayuga about Seneca lake, having their council fire at - Tsonontowan, near Naples, in Ontario co. After the political - destruction of the Erie and Neuters, about the middle of the 17th - century, the Seneca and other Iroquois people carried their - settlements westward to L. Erie and southward along the Alleghany - into Pennsylvania. They are now settled chiefly on the Allegany, - Cattaraugus, and Tonawanda res., N. Y., and some live on Grand - River res., Ontario. Various local bands have been known as - Buffalo, Tonawanda, and Cornplanter Indians; and the Mingo, - formerly in Ohio, have become officially known as Seneca from the - large number of that tribe among them. - - In the third quarter of the 16th century the Seneca was the last - but one of the Iroquois tribes to give its suffrage in favor of the - abolition of murder and war, the suppression of cannibalism, and - the establishment of the principles upon which the League of the - Iroquois was founded. However, a large division of the tribe did - not adopt at once the course of the main body, but, on obtaining - coveted privileges and prerogatives, the recalcitrant body was - admitted as a constituent member in the structure of the League. - The two chiefships last added to the quota of the Seneca were - admitted on condition of their exercising functions belonging to a - sergeant-at-arms of a modern legislative body as well as those - belonging to a modern secretary of state for foreign affairs, in - addition to their duties as federal chieftains; indeed, they became - the warders of the famous “Great Black Doorway” of the League of - the Iroquois, called Kaʻnhoʻhwădjiʼgōʹnăʻ by the Onondaga. - - In historical times the Seneca have been by far the most populous - of the five tribes originally composing the League of the Iroquois. - The Seneca belong in the federal organization to the tribal phratry - known by the political name Hoñdoñnīsʹʻĕⁿʼ, meaning, ‘they are - clansmen of the fathers,’ of which the Mohawk are the other member, - when the tribes are organized as a federal council; but when - ceremonially organized the Onondaga also belong to this phratry. In - the federal council the Seneca are represented by eight federal - chiefs, but two of these were added to the original six present at - the first federal council, to give representation to that part of - the tribe which had at first refused to join the League. Since the - organization of the League of the Iroquois, approximately in the - third quarter of the 16th century, the number of Seneca clans, - which are organized into two phratries for the performance of both - ceremonial and civil functions, have varied. The names of the - following nine have been recorded: Wolf, Hoñnatʻhaiioñʹnĭʻ; Bear, - Hodidjioñniʹʼgā; Beaver, Hodigĕⁿʹʼgegāʼ; Turtle, Hadiniăʹʻdĕñʻ; - Hawk, Hadisʻhweⁿʹʼgaiiuʼ; Sandpiper, Hodiʼneʻsiʹiuʼ, sometimes also - called Snipe, Plover, and Killdeer; Deer, Hadinioñʹgwaiiuʼ; Doe, - Hodinoⁿʹʼdeogāʼ, sometimes Hoñnoñtʹgoñdjĕⁿʻ; Heron, Hodidaioⁿʹʼgāʼ. - In a list of clan names made in 1838 by Gen. Dearborn from - information given him by Mr Cone, an interpreter of the Tonawanda - band, the Heron clan is called the Swan clan with the native name - given above. Of these clans only five had an unequal representation - in the federal council of the League; namely, the Sandpiper, three, - the Turtle, two, the Hawk, one, the Wolf, one, and the Bear, one. - - One of the earliest known references to the ethnic name Seneca is - that on the Original Carte Figurative, annexed to the Memorial - presented to the States-General of the Netherlands, Aug. 18, 1616, - on which it appears with the Dutch plural as Sennecas. This map is - remarkable also for the first known mention of the ancient Erie, - sometimes called Gahkwas or Kahkwah; on this map they appear under - the name last cited, Gachoi (ch = kh), and were placed on the N. - side of the W. branch of the Susquehanna. The name did not - originally belong to the Seneca, but to the Oneida, as the - following lines will show. - - In the early part of December, 1634, three Dutchmen made a journey - (the itinerary of which was duly recorded in a Journal [1]) in the - interests of the fur-trade from Fort Orange, now Albany, N. Y., to - the Mohawk and the “Sinnekens” to thwart French intrigue there. - Strictly speaking, the latter name designated the Oneida, but at - this time it was a general name, usually comprising the Onondaga, - the Cayuga, and the Seneca, in addition. At that period the Dutch - and the French commonly divided the Five Iroquois tribes into two - identical groups; to the first, the Dutch gave the name Maquas - (Mohawk), and to the latter, Sinnekens (Seneca, the final -ens - being the Dutch genitive plural), with the connotation of the four - tribes mentioned above. The French gave to the latter group the - general name “les Iroquois Superieurs”, “les Hiroquois d’eu haut”, - i.e. the Upper Iroquois, “les Hiroquois des pays plus hauts, nommés - Sontouaheronnons” (literally, ‘the Iroquois of the upper country, - called Sontouaheronnons’), the latter being only another form of - “les Tsonnontouans” (the Seneca); and to the first group the - designations “les Iroquois inférieurs” (the Lower Iroquois), and - “les Hiroquois d’en bas, nommés Agnechronnons” (the Mohawk; - literally, ‘the Iroquois from below, named Agnechronnons’). This - geographical rather than political division of the Iroquois tribes, - first made by Champlain and the early Dutch at Ft. Orange, - prevailed until about the third quarter of the 17th century. - Indeed, Governor Andros, two years after Greenhalgh’s visit to the - several tribes of the Iroquois in 1677, still wrote, “Ye Oneidas - deemed ye first nation of sineques:” The Journal of the Dutchmen, - mentioned above, records the interesting fact that during their - visit to the tribes they celebrated the New Year of 1635 at a place - called Enneyuttehaga or Sinnekens. The first of these names was the - Iroquois, and the second, the Mohegan, name for the place, or, - preferably, the Mohegan translation of the Iroquois name. The Dutch - received their first knowledge of the Iroquois tribes through the - Mohegan. The name Enneyuttehaga is evidently written for - Onĕñiuteʼagāʹʼgeʻ, ‘at the place of the people of the standing - (projecting) stone.’ At that date this was the chief town of the - Oneida. The Dutch Journal identifies the name Sinnekens with this - town, which is presumptive evidence that it is the Mohegan - rendering of the Iroquois local name Onĕñʹiuteʼ, ‘it is a standing - or projecting stone’, employed as an ethnic appellative. The - derivation of Sinnekens from Mohegan appears to be as follows: - aʻsinni, ‘a stone, or rock’, -ika or -iga, denotive of ‘place of’, - or ‘abundance of’, and the final -ens supplied by the Dutch - genitive plural ending, the whole Mohegan synthesis meaning ‘place - of the standing stone’; and with a suitable pronominal affix, like - o- or wă-, which was not recorded by the Dutch writers, the - translation signifies, ‘they are of the place of the standing - stone.’ This etymology is confirmed by the Delaware name, - Wʼtassone, for the Oneida, which has a similar derivation. The - initial w- represents approximately an o-sound, and is the affix of - verbs and nouns denotive of the third person; the intercalary -t- - is merely euphonic, being employed to prevent the coalescence of - the two vowel sounds; and it is evident that assone is only another - form of aʻsinni, ‘stone’, cited above. Hence it appears that the - Mohegan and Delaware names for the Oneida are cognate in derivation - and identical in signification. Heckewelder erroneously translated - Wʼtassone by ‘stone pipe makers.’ - - Thus, the Iroquois Onĕñiuteʼāʹgăʼ, the Mohegan Sinnekens, and the - Delaware Wʼtassone are synonymous and are homologous in derivation. - But the Dutch, followed by other Europeans, used the Mohegan term - to designate a group of four tribes, to only one of which, the - Oneida, was it strictly applicable. The name Sinnekens, or - Sennecaas (Visscher’s map, ca. 1660), became the tribal name of the - Seneca by a process of elimination which excluded from the group - and from the connotation of the general name the nearer tribes as - each with its own proper native name became known to the Europeans. - Obviously, the last remaining tribe of the group would finally - acquire as its own the general name of the group. The Delaware name - for the Seneca was Mexaxtĭnʹnĭ (the Maechachtinni of Heckewelder), - which signifies ‘great mountain’; this is, of course, a Delaware - rendering of the Iroquois name for the Seneca, - Djiionoñdowānĕñʹʻākă, or Djiionoñdowānĕñʻroñʹnoⁿʼ, ‘People of the - Great Mountain.’ This name appears disguised as Trudamani (Cartier, - 1534–35), Entouhonorons, Chouontouaroüon = Chonontouaronon - (Champlain, 1615), Onentouaronons (Champlain, 1627), and - Tsonontouan or Sonontouan (Jes. Rel., passim). - - Previous to the defeat and despoliation of the Neuters in 1651 and - the Erie in 1656, the Seneca occupied the territory drained by - Genesee r., eastward to the lands of the Cayuga along the line of - the watershed between Seneca and Cayuga lakes. - - The political history of the Seneca is largely that of the League - of the Iroquois, although owing to petty jealousies among the - various tribes the Seneca, like the others, sometimes acted - independently in their dealings with aliens. But their independent - action appears never to have been a serious and deliberate rupture - of the bonds uniting them with the federal government of the - League, thus vindicating the wisdom and foresight of its founders - in permitting every tribe to retain and exercise a large measure of - autonomy in the structure of the federal government. It was - sometimes apparently imperative that one of the tribes should enter - into a treaty or other compact with its enemies, while the others - might still maintain a hostile attitude toward the alien - contracting party. - - During 1622 the Montagnais, the Algonkin, and the Hurons sought to - conclude peace with the Iroquois (Yroquois = Mohawk division?), - because “they were weary and fatigued with the wars which they had - had for more than 50 years.” The armistice was concluded in 1624, - but was broken by the continued guerrilla warfare of the Algonkin - warriors; for this reason the Seneca (“Ouentouoronons d’autre - nation, amis desdits Yrocois”) killed in the “village of the - Yrocois” the embassy composed of a Frenchman, Pierre Magnan, and - three Algonquian ambassadors. This resulted in the renewal of the - war. So in Sept. 1627, the Iroquois, including the Seneca, declared - war against the Indians and the French on the St. Lawrence and its - northern affluents by sending various parties of warriors against - them. - - From the Jesuit Relation for 1635 (p. 34, 1858) it is learned that - the Seneca, after defeating the Hurons in the spring of 1634, made - peace with them. The Hurons in the following year sent an embassy - to Sonontouan, the chief town of the Seneca, to ratify the peace, - and while there learned that the Onondaga, the Oneida, the Cayuga, - and the Mohawk were desirous of becoming parties to the treaty. - - In 1639 the war was renewed by the Hurons, who in May captured 12 - prisoners from the Seneca, then regarded as a powerful people. The - war continued with varying success. The Jesuit Relation for 1641 - (p. 75, 1858) says the Seneca were the most feared of the enemies - of the Hurons, and that they were only one day’s journey from - Ongniaahra (Niagara), the most easterly town of the Neuters. [2] - The Relation for 1643 (p. 61) says that the Seneca (i.e. “les - Hiroquois d’en haut”), including the Cayuga, the Oneida, and the - Onondaga, equaled, if they did not exceed, in number and power the - Hurons, who previously had had this advantage; and that the Mohawk - at this time had three villages with 700 or 800 men of arms who - possessed 300 arquebuses that they had obtained from the Dutch and - which they used with skill and boldness. According to the Jesuit - Relation for 1648 (p. 49, 1858), 300 Seneca attacked the village of - the Aondironnon, and killed or captured as many of its inhabitants - as possible, although this people were a dependency of the Neuters - who were at peace with the Seneca at this time. This affront nearly - precipitated war between the Iroquois and the Neuters. [3] - - The Seneca warriors composed the larger part of the Iroquois - warriors who in 1648–49 assailed, destroyed, and dispersed the - Huron tribes; it was likewise they who in 1649 sacked the chief - towns of the Tionontati, or Tobacco tribe; and the Seneca also took - a leading part in the defeat and subjugation of the Neuters in 1651 - and of the Erie in 1656. From the Journal des PP. Jésuites for - 1651–52 (Jes. Rel., Thwaites’ ed., XXXVII, 97, 1898) it is learned - that in 1651 the Seneca, in waging war against the Neuters, had - been so signally defeated that their women and children were - compelled to flee from Sonontowan, their capital, to seek refuge - among the neighboring Cayuga. - - In 1652 the Seneca were plotting with the Mohawk to destroy and - ruin the French settlements on the St. Lawrence. Two years later - the Seneca sent an embassy to the French for the purpose of making - peace with them, a movement which was probably brought about by - their rupture with the Erie. But the Mohawk not desiring peace at - that time with the French, perhaps on account of their desire to - attack the Hurons on Orleans id., murdered two of the three Seneca - ambassadors, the other having remained as a hostage with the - French. This act almost resulted in war between the two hostile - tribes; foreign affairs, however, were in such condition as to - prevent the beginning of actual hostility. On Sept. 19, 1655, - Fathers Chaumonot and Dablon, after pressing invitations to do so, - started from Quebec to visit and view the Seneca country, and to - establish there a French habitation and teach the Seneca the - articles of their faith. - - In 1657 the Seneca, in carrying out the policy of the League to - adopt conquered tribes upon submission and the expression of a - desire to live under the form of government established by the - League, had thus incorporated eleven different tribes into their - body politic. - - In 1652 Maryland bought from the Minqua, or Susquehanna Indians, - i.e. the Conestoga, all their land claims on both sides of - Chesapeake bay up to the mouth of Susquehanna r. In 1663, 800 - Seneca and Cayuga warriors from the Confederation of the Five - Nations were defeated by the Minqua, aided by the Marylanders. The - Iroquois did not terminate their hostilities until famine had so - reduced the Conestoga that in 1675, when the Marylanders had - disagreed with them and had withdrawn their alliance, the Conestoga - were completely subdued by the Five Nations, who thereafter claimed - a right to the Minqua lands to the head of Chesapeake bay. - - In 1744 the influence of the French was rapidly gaining ground - among the Seneca; meanwhile the astute and persuasive Col. Johnson - was gradually winning the Mohawk as close allies of the British, - while the Onondaga, the Cayuga, and the Oneida, under strong - pressure from Pennsylvania and Virginia, sought to be neutral. - - In 1686, 200 Seneca warriors went W. against the Miami, the - Illinois in the meantime having been overcome by the Iroquois in a - war lasting about five years. In 1687 the Marquis Denonville - assembled a great horde of Indians from the region of the upper - lakes and from the St. Lawrence—Hurons, Ottawa, Chippewa, - Mississauga, Miami, Illinois, Montagnais, Amikwa, and others—under - Durantaye, DuLuth, and Tonti, to serve as an auxiliary force to - about 1,200 French and colonial levies, to be employed in attacking - and destroying the Seneca. Having reached Irondequoit, the Seneca - landing-place on L. Ontario, Denonville built there a stockade in - which he left a garrison of 440 men. Thence advancing to attack the - Seneca villages, he was ambushed by 600 or 800 Seneca, who charged - and drove back the colonial levies and their Indian allies, and - threw the veteran regiments into disorder. Only by the overwhelming - numbers of his force was the traitorous Denonville saved from - disastrous defeat. - - In 1763, at Bloody Run and the Devil’s Hole, situated on Niagara r. - about 4 m. below the falls, the Seneca ambushed a British supply - train on the portage road from Ft Schlosser to Ft Niagara, only - three escaping from a force of nearly 100. At a short distance from - this place the same Seneca ambushed a British force composed of two - companies of troops who were hastening to the aid of the supply - train, only eight of whom escaped massacre. These bloody and harsh - measures were the direct result of the general unrest of the Six - Nations and the western tribes, arising from the manner of the - recent occupancy of the posts by the British, after the surrender - of Canada by the French on Sept. 8, 1760. They contrasted the - sympathetic and bountiful paternalism of the French régime with the - neglect and niggardliness that characterized the British rule. Such - was the state of affairs that on July 29, 1761, Sir Wm. Johnson - wrote to General Amherst: “I see plainly that there appears to be - an universal jealousy amongst every nation, on account of the hasty - steps they look upon we are taking towards getting possession of - this country, which measures, I am certain, will never subside - whilst we encroach within the limits which you may recollect have - been put under the protection of the King in the year 1726, and - confirmed to them by him and his successors ever since and by the - orders sent to the governors not to allow any one of his subjects - settling thereon ... but that it should remain their absolute - property.” But, by the beginning of the American Revolution, so - well had the British agents reconciled them to the rule of Great - Britain that the Seneca, together with a large majority of the - people of the Six Nations, notwithstanding their pledges to the - contrary, reluctantly espoused the cause of the British against the - colonies. Consequently they suffered retribution for their folly - when Gen. Sullivan, in 1779, after defeating their warriors, burned - their villages and destroyed their crops. - - There is no historical evidence that the Seneca who were on the - Ohio and the s. shore of L. Erie in the 18th and 19th centuries - were chiefly an outlying colony from the Iroquois tribe of that - name dwelling in New York. The significant fact that in historical - times their affiliations were never with the Iroquois, but rather - with tribes usually hostile to them, is to be explained on the - presumption that they were rather some remnant of a subjugated - tribe dependent on the Seneca and dwelling on lands under the - jurisdiction of their conquerors. It is a fair inference that they - were largely subjugated Erie and Conestoga. - - The earliest estimates of the numbers of the Seneca, in 1660 and - 1677, give them about 5,000. Later estimates of the population are: - 3,500 (1721); 1,750 (1736); 5,000 (1765); 3,250 (1778); 2,000 - (1783); 3,000 (1783), and 1,780 (1796). In 1825 those in New York - were reported at 2,325. In 1850, according to Morgan, those in New - York numbered 2,712, while about 210 more were on Grand River res. - in Canada. In 1909 those in New York numbered 2,749 on the three - reservations, which, with those on Grand r., Ontario, would give - them a total of 2,962. The proportion of Seneca now among the 4,071 - Iroquois at Caughnawaga, St Regis, and Lake of Two Mountains, - Quebec, can not be estimated. - - - - -CHARACTERIZATION OF CONTENTS - -The Seneca material embodied in the following pages consists of two -parts. - -Part 1 comprises the matter recorded in the field by the late Jeremiah -Curtin in 1883, 1886, and 1887 on the Cattaraugus reservation, near -Versailles, New York, including tales, legends, and myths, several -being translations of texts belonging to this collection made by the -editor. This work of Mr. Curtin represents in part the results of the -first serious attempt to record with satisfactory fullness the folklore -of the Seneca. - -The material consists largely of narratives or tales of fiction—naïve -productions of the story-teller’s art which can lay no claim to be -called myths, although undoubtedly they contain many things that -characterize myths—narratives of the power and deeds of one or more of -the personified active forces or powers immanent in and expressed by -phenomena or processes of nature in human guise or in that of birds or -beasts. They do not refer to the phenomena personified as things -unique, but as equaled or fully initiated by human personages made -potent by orenda, or magic power, hence they describe a period long -after the advent of man on earth, and in this respect do not exhibit -the character of myths. - -Again, in some of the narratives the same incident or device appears as -common property; that is to say, these several stories employ the same -episode for the purpose of expansion and to glorify the hero as well as -his prowess. An instance in point is that in which the hero himself, or -others at his order, gathers the bones of the skeletons of other -adventurous heroes like himself, who failed in the tests of orenda and -so forfeited their lives to the challenger, and, hastily placing them -in normal positions with respect to one another, quickens them by -exclaiming, “This tall hickory tree will fall on you, brothers, unless -you arise at once,” while pushing against the tree itself. Sometimes it -is a tall pine that so figures in these accounts. Again, a pupil of a -sorcerer or a noted witch is forbidden to go in a certain direction, -while permission is given to go in any other direction. But at a -certain time the budding hero or champion wizard goes surreptitiously -in the forbidden direction, and at once there is collision between his -orenda, or magic power, and that of the well-known wizards and -sorcerers dwelling in that quarter. This pupil is usually the only -living agent for the preservation of the orenda of some noted family of -wizards or witches. The hero, after performing certain set tasks, -overcomes the enemies of his family and then brings to life those of -his kindred who failed in the deadly strife of orendas. - -The identifications and interpretative field notes accompanying Mr. -Curtin’s material by some mischance were not made a part of the present -collection. Their loss, which has added greatly to the work of the -editor, is unfortunate, as Mr. Curtin possessed in so marked a degree -the power of seizing readily the motive and significance of a story -that his notes undoubtedly would have supplied material for the -intelligent explanation and analysis of the products of the Indian mind -contained in this memoir. - -The texts recorded in the Seneca dialect by Mr. Curtin were very -difficult to read, as they had been recorded with a lead pencil and had -been carried from place to place until they were for the greater part -almost illegible. The fact that these texts were the rough field notes -of Mr. Curtin, unrevised and unedited, added to the difficulty of -translating them. Fortunately, in editing a large portion of one of -these manuscripts, the editor had the assistance of his niece, Miss -Caroline G. C. Hewitt, who speaks fluently the Seneca dialect of the -Iroquois languages. - -Part 2 also consists of Seneca legends and myths, which are -translations made expressly for this work from native texts recorded by -Mr. Hewitt in the autumn of 1896. Two of the texts so translated appear -here, revised and edited, with a closely literal interlinear -translation in English. The matter of Part 2 constitutes about -two-fifths of the whole, containing only 31 items, while there are 107 -in Part 1; but the latter narratives are uniformly much longer than the -former. - -The Seneca informants of Mr. Hewitt in the field were Mr. Truman -Halftown, Mr. John Armstrong, and Chief Priest Henry Stevens, all of -the Cattaraugus Reservation, N. Y. These worthy men, who have all -passed away, were uniformly patient, kind, and interested. They were -men whose faith in the religion of their ancestors ennobled them with -good will, manliness, and a desire to serve. - -Special attention is drawn to the freedom of these Seneca narratives -from coarseness of thought and expression, although in some respectable -quarters obscenity seems to be regarded as a dominant characteristic of -American Indian myths and legendary lore. This view is palpably -erroneous and unjust, because it is founded on faulty and inadequate -material; it is, moreover, governed largely by the personal equation. - -To form an impartial and correct judgment of the moral tone of the -myths and legends of the American Indian, a distinction must be made -between myths and legends on the one hand and tales and stories which -are related primarily for the indecent coarseness of their thought and -diction on the other; for herein lies the line of demarcation between -narratives in which the rare casual references to indelicate matters -are wholly a secondary consideration and not the motives of the -stories, and those ribald tales in which the evident motive is merely -to pander to depraved taste by detailing the coarse, the vulgar, and -the filthy in life. - -It is, indeed, a most unfortunate circumstance in the present study of -the spoken literature of the North American Indians that the headlong -haste and nervous zeal to obtain bulk rather than quality in collecting -and recording it are unfavorable to the discovery and acquisition of -the philosophic and the poetic legends and myths so sacred to these -thoughtful people. The inevitable result of this method of research is -the wholly erroneous view of the ethical character of the myths and -legends and stories of the American Indian, to which reference has -already been made. The lamentable fact that large portions of some -collections of so-called American Indian tales and narratives consist -for the greater part of coarse, obscene, and indelicate recitals in no -wise shows that the coarse and the indelicate were the primary motives -in the sacred lore of the people, but it does indicate the need of -clean-minded collectors of these narratives, men who know that the -obscene can not be the dominant theme of the legendary lore of any -people. Such men will take the necessary time and trouble to become -sufficiently acquainted with the people whose literature they desire to -record to gain the confidence and good will of the teachers and the -wise men and women of the community, because these are the only persons -capable of giving anything like a trustworthy recital of the legendary -and the poetic narratives and the sacred lore of their people. - -Should one attempt to acquire standard specimens of the literature of -the white people of America by consulting corner loafers and their ilk, -thereby obtaining a mass of coarse and obscene tales and stories wholly -misrepresenting the living thought of the great mass of the white -people of the country, the procedure would in no wise differ, -seemingly, from the usual course pursued by those who claim to be -collecting the literature of the American Indian people by consulting -immature youth, agency interpreters, and other uninformed persons, -rather than by gaining the confidence of and consulting the native -priests and shamans and statesmen. - -To claim that in American Indian communities their story-tellers, owing -to alleged Christian influence, are editing the mythic tales and -legends of their people into a higher moral tone is specious and is a -sop thrown to religious prejudice for the purpose of giving color to -the defense of an erroneous view of the moral tone of such myths and -legends. - -It is notorious that in this transition period of American Indian life -the frontiersman and the trader on the borderland have not been in -general of such moral character as to reflect the highest ideals in -thought or action. Few genuine native legends and myths show any -so-called “moral” revision from contact with “white people.” It is, of -course, undeniable that the coarse, the rude, and the vulgar in word, -thought, and deed are very real and ever-present elements in the life -of every so-called Christian community; and they are present in every -other community. But this fact does not at all argue that it is useful -to collect and record in detail the narratives of these indecent -aspects of life in any community, because the wholesome, the -instructive, and the poetic and beautiful are, forsooth, far more -difficult to obtain. - -Except in the case of novices in the work it may be stated that the -moral tone or quality of the mythic and legendary material collected in -any community is measurably an unconscious reflex of the mental and -moral attitude of the collector toward the high ideals of the race. - -It is a pleasure to make reference here to the work of Mr. Frank -Hamilton Cushing, Dr. Washington Matthews, and Mr. Jeremiah Curtin, -who, in order to study with discrimination and sympathy the spoken -literature of the American Indians, took the necessary trouble to learn -the motif of the narratives of mythic and legendary origin of these -people; hence they did not feel it incumbent upon them to apologize for -the moral tone of the legends and myths they recorded and published, -for their own mental attitude toward the wholesome, the worthy, and the -noble was such as to enable them to discover and to appreciate the same -qualities in the thinking of the people they studied. To expound like -the priest, to speak like the prophet, and to think like the -myth-maker, were among the gifts of these men which enabled them to -understand the motives underlying the myths and legends of the tribal -men of the world, while they were at the same time fully alive to the -scientific use and value of these same poetic narratives when analyzed -and interpreted sympathetically. - -Mr. Curtin obtained his Seneca material from the following persons of -the Seneca tribe, many of whom have since died: Abraham Johnny-John, -Solomon O’Bail, George Titus, John Armstrong, Zachariah Jimeson, Andrew -Fox, Henry Jacob, Henry Silverheels, Peter White, Black Chief, and -Phoebe Logan. He recorded an extensive vocabulary of the Seneca, with -which he had become familiar by intensive study of its structure. - -Mr. Curtin, with the mind of a master, fully grasped the importance and -the paramount significance of the intelligent collection, and the -deeper sympathetic study, of legends and myths in general, and of those -of the American Indians in particular, in the final establishment of -the science of mythology. - -To the editor it is one of the delightful memories of his early -official life to recall the many instructive hours spent with Mr. -Curtin in discussing the larger significance and the deeper -implications which are found in the intelligent study and -interpretation of legends, epics, and myths—the highest type of poetic -and creative composition. And for this reason he has so freely cited -from the writings of Mr. Curtin the meaning and the value which such a -study and analysis had for Mr. Curtin and has for those who like him -will fully appreciate that “the Indian tales reveal to us a whole -system of religion, philosophy, and social polity. ... the whole mental -and social life of the race to which they belong is evident in them.” - -The following quotations give all too briefly, perhaps, his philosophic -views on these questions in his own deft, inimitable way. It is -believed that these citations will enable the reader and the student to -gain some clear idea of the pregnant lessons Mr. Curtin drew from the -analysis and interpretation of the legends and myths which he recorded, -as well as of his method of studying and expounding them. The Seneca -collection herewith presented forms only a small portion of his -recorded mythic material. - - - A few tens of years ago it was all-important to understand and - explain the brotherhood and blood-bond of Aryan nations, and their - relation to the Semitic race; to discover and set forth the meaning - of that which in mental work, historic strivings, and spiritual - ideals ties the historic nations to one another. At the present - time this work is done, if not completely, at least measurably - well, and a new work awaits us, to demonstrate that there is a - higher and a mightier bond, the relationship of created things with - one another, and their inseverable connection with That which some - men reverence as God, but which other men call the Unknowable, the - Unseen. - - This new work, which is the necessary continuation of the first, - and which alone can give it completeness and significance, will be - achieved when we have established the science of mythology. [4] - - -Again, he asks: “How is this science from which men may receive such -service to be founded?” - -On this point Mr. Curtin is clear and instructive, maintaining that -such a science of mythology can be founded— - - - In one way alone: by obtaining from races outside of the Aryan and - Semitic their myths, their beliefs, their view of the world; this - done, the rest will follow as a result of intelligent labor. But - the great battle is in the first part of the work, for the inherent - difficulty of the task has been increased by Europeans, who have - exterminated great numbers among the best primitive races, - partially civilized or rather degraded others, and rendered the - remainder distrustful and not easily approached on the subject of - their myths and ethnic beliefs. - - Its weightiest service will be rendered in the domain of religion, - for without mythology there can be no thorough understanding of any - religion on earth, either in its inception or its growth. [5] - - -The next citation shows Mr. Curtin’s complete mastery of the subject in -hand, and his conclusions are well worth the careful consideration of -every student of mythic and legendary lore. In reference to the -collection of myths and tales and beliefs he presents the following -wise conclusions: - - - There is everywhere a sort of selvage of short tales and anecdotes, - small information about ghosts and snakes, among all these races, - which are easily obtained, and most Europeans seem to think that - when they have collected some of these trivial things they have all - that the given people possess. But they are greatly mistaken. All - these people have something better. There was not a single stock of - Indians in America which did not possess, in beautiful forms, the - elements of an extensive literature with a religion and philosophy - which would have thrown light on many beginnings of Aryan and - Semitic thought, a knowledge of which in so many cases is now lost - to us, but which we hope to recover in time ... if civilized men - instead of slaying “savages,” directly and indirectly, will treat - them as human beings, and not add to the labor of those workers who - in the near future will surely endeavor, singly or in small groups, - to study the chief primitive races of the earth and win from them, - not short insignificant odds and ends of information but great - masses of material; ... these races possess in large volume some of - the most beautiful productions of the human mind, and facts that - are not merely of great, but of unique, value. [6] - - But we have no tale in which it is clear who all the characters - are; the modifying influences were too great and long-continued to - permit that. Though myth-tales are, perhaps, more interesting ... - in their present form, they will have not their full interest for - science till it is shown who most of the actors are under their - disguises. - - This is the nearest task of mythology. - - There are masterpieces in literature filled with myths, inspired - with myth conceptions of many kinds, simply colored by the life of - the time and the nations among which these masterpieces were - written and moulded to shape by artists, made strong from the - spirit of great, simple people, as unknown to us as the nameless - heroes who perished before Agamemnon. How much mythology is there - in the Iliad and the Odyssey, in the Æneid, in the Divine Comedy of - Dante, in the works of the other three great Italian poets? How - much in Paradise Lost? How could “King Lear” and “Midsummer Night’s - Dream,” or the “Idylls of the King,” have been written without - Keltic mythology? Many of these literary masterpieces have not - merely myths in their composition as a sentence has words, but the - earlier ones are enlarged or modified myth-tales of those periods, - while the later ones are largely modeled on and inspired by the - earlier. [7] - - -Again he declares: - - - It should be remembered that whatever be the names of the myth-tale - heroes at present, the original heroes were not human. They were - not men and women, though in most cases the present heroes or - heroines bear the names of men and women, or children; they perform - deeds which no man could perform, which only one of the forces of - Nature could perform, if it had the volition and desires of a - person. This is the great cause of wonderful deeds in myth-tales. - [8] - - -With reference to the work already done in American Indian mythology, -Mr. Curtin remarks: - - - We have now in North America a number of groups of tales obtained - from the Indians which, when considered together, illustrate and - supplement one another; they constitute, in fact, a whole system. - These tales we may describe as forming collectively the creation - myth of the New World.... In some cases, simple and transparent, it - is not difficult to recognize the heroes; they are distinguishable - at once either by their names or their actions or both. In other - cases these tales are more involved, and the heroes are not so - easily known, because they are concealed by names and epithets. - Taken as a whole, however, the Indian tales are remarkably clear. - [9] - - -As to the content of these American Indian tales and legends, Mr. -Curtin says: - - - What is the substance and sense of these Indian tales, of what do - they treat? To begin with, they give an account of how the present - order of things arose in the world, and are taken up with the - exploits, adventures, and struggles of various elements, animals, - birds, reptiles, insects, plants, rocks, and other objects before - they became what they are.... According to the earliest tales of - North America, this world was occupied, prior to the appearance of - man, by beings called variously “the first people,” “the outside - people,” or simply “people,”—the same term in all cases being used - for people that is applied to Indians at present. - - These people, who were very numerous, lived together for ages in - harmony. There were no collisions among them, no disputes during - that period; all were in perfect accord. In some mysterious - fashion, however, each individual was changing imperceptibly; an - internal movement was going on. At last a time came when the - differences were sufficient to cause conflict, except in the case - of a group to be mentioned hereafter, and struggles began. These - struggles were gigantic, for the “first people” had mighty power; - they had also wonderful perception and knowledge. They felt the - approach of friends or enemies even at a distance; they knew the - thought in another’s heart. If one of them expressed a wish, it was - accomplished immediately; nay, if he even thought of a thing, it - was there before him. Endowed with such powers and qualities, it - would seem that their struggles would be endless and indecisive; - but such was not the case. Though opponents might be equally - dextrous, and have the power or the wish or the word in a similar - degree, one of them would conquer in the end through wishing for - more effective and better things, and thus become the hero of a - higher cause; that is, a cause from which benefit would accrue to - mankind, the coming race. [10] - - ... Among living creatures, we are not to reckon man, for man does - not appear in any of those myth tales; they relate solely to - extra-human existences, and describe the battle and agony of - creation, not the adventures of anything in the world since it - received its present form and office. According to popular modes of - thought and speech, all this would be termed the fall of the gods, - for the “first people” of the Indian tales correspond to the - earliest gods of other races. [11] - - In the theory of spiritual evolution, worked out by the aboriginal - mind of America, all kinds of moral quality and character are - represented as coming from an internal movement through which the - latent, unevolved personality of each individual of these “first - people,” or gods, is produced. Once that personality is produced, - every species of dramatic situation and tragic catastrophe follows - as an inevitable sequence. There is no more peace after that; there - are only collisions followed by combats which are continued by the - gods till they are turned into all the things, animal, vegetable, - and mineral—which are either useful or harmful to man, and thus - creation is accomplished. During the period of struggles, the gods - organize institutions, social and religious, according to which - they live. These are bequeathed to man; and nothing that an Indian - has is of human invention, all is divine. An avowed innovation, - anything that we call reform, anything invented by man, would be - looked on as sacrilege, a terrible, an inexpiable crime. The Indian - lives in a world prepared by the gods, and follows in their - footsteps—that is the only morality, the one pure and holy - religion. [12] - - This creation myth of the New World is a work of great value, for - by aid of it we can bring order into mythology, and reconstruct, at - least in outline, and provisionally, that early system of belief - which was common to all races: a system which, though expressed in - many languages and in endlessly varying details, has one meaning, - and was, in the fullest sense of the word, one—a religion truly - catholic and œcumenical, for it was believed in by all people, - wherever resident, and believed in with a vividness of faith, and a - sincerity of attachment, which no civilized man can even imagine, - unless he has had long experience of primitive races. [13] - - The war between the gods continued till it produced on land, in the - water, and the air, all creatures that move, and all plants that - grow. There is not a beast, bird, fish, reptile, insect, or plant - which is not a fallen divinity; and for every one noted there is a - story of its previous existence. - - This transformation of the former people, or divinities, of America - was finished just before the present race of men—that is, the - Indians—appeared. [14] - - In some mythologies a few personages who are left unchanged at the - eve of man’s coming transform themselves voluntarily. The details - of the change vary from tribe to tribe, but in all it takes place - in some described way, and forms part of the general change, or - metamorphosis, which is the vital element in the American system. - In many, perhaps in all, the mythologies, there is an account of - how some of the former people, or gods, instead of fighting and - taking part in the struggle of creation and being transformed, - retained their original character, and either went above the sky or - sailed away westward to where the sky comes down, and passed out - under it, and beyond, to a pleasant region where they live in - delight. This is that contingent to which I have referred, that - part of the “first people” in which no passion was developed; they - remained in primitive simplicity, undifferentiated, and are happy - at present. They correspond to those gods of classic antiquity who - enjoyed themselves apart, and took no interest whatever in the - sufferings or the joys of mankind. [15] - - Everything in nature had a tale of its own, if some one would but - tell it, and during the epoch of constructive power in the - race,—the epoch when languages were built up and great stories - made,—few things of importance to people of that time were left - unconsidered; hence there was among the Indians of America a volume - of tales as immense, one might say, as an ocean river. This - statement I make in view of materials which I have gathered myself, - and which are still unpublished,—materials which, though - voluminous, are comparatively meager, merely a hint of what in some - tribes was lost, and of what in others is still uncollected.... - - From what is known of the mind of antiquity, and from what data we - have touching savage life in the present, we may affirm as a theory - that primitive beliefs in all places are of the same system - essentially as the American. In that system, every individual - existence beyond man is a divinity, but a divinity under - sentence,—a divinity weighed down by fate, a divinity with a - history behind it, a history which is tragedy or comedy as the case - may be. These histories extend along the whole line of experience, - and include every combination conceivable to primitive man. [16] - - During eight years of investigation among Indian tribes in North - America, I obtained the various parts of that Creation myth - mentioned in this introduction, from tribes that were remote from - one another, and in different degrees of development. Such tales I - found in the east, in the central regions, and finally in - California and Oregon. Over this space, the extreme points of which - are 3,000 miles apart, each tribe has the Creation myth,—one - portion being brought out with special emphasis in one tribe, and - another portion in a different one. In tribes least developed, the - earliest tales are very distinct, and specially valuable on some - points relating to the origin and fall of the gods. Materials from - the extreme west are more archaic and simple than those of the - east. In fact the two regions present the two extremes, in North - America, of least developed and most developed, aboriginal thought. - In this is their interest. They form one complete system. [17] - - To sum up, we may say, that the Indian tales reveal to us a whole - system of religion, philosophy, and social polity.... - - Those tales form a complete series. The whole mental and social - life of the race to which they belong is evident in them. [18] - - The results to be obtained from a comparison of systems of thought - like the Indian and the Gaelic would be great, if made thoroughly. - If extended to all races, such a comparison would render possible a - history of the human mind in a form such as few men at present even - dream of,—a history with a basis as firm as that which lies under - geology.... We must make large additions indeed to our knowledge of - primitive peoples. We must complete the work begun in America.... - The undertaking is arduous, and there is need to engage in it - promptly. The forces of civilized society, at present, are - destroying on all sides, not saving that which is precious in - primitive people. Civilized society supposes that man, in an early - degree of development, should be stripped of all that he owns, both - material and mental, and then be refashioned to serve the society - that stripped him. If he will not yield to the stripping and - training, then slay him. [19] - - In the United States, little was accomplished till recent years; of - late, however, public interest has been roused somewhat, and, since - Major Powell entered the field, and became Director of the Bureau - of Ethnology, more has been done in studying the native races of - America than had been done from the discovery of the country up to - that time.[18] - - Of course there is no true information in the American ethnic - religion as to the real changes which affected the world around us; - but there is in it, as in all systems like it, true information - regarding the history of the human mind. Every ethnic religion - gives us documentary evidence. It gives us positive facts which, in - their own sphere, are as true as are facts of geology in the - history of the earth’s crust and surface. They do not tell us what - took place in the world without, in the physical universe, they had - no means of doing so; but they do tell us what took place at - certain periods in the world of mind, in the interior of man. [20] - - An ethnic or primitive religion is one which belongs to people of - one blood and language, people who increased and developed together - with the beliefs of every sort which belong to them. Such a - religion includes every species of knowledge, every kind of custom, - institution, and art. Every aboriginal nation or human brood has - its gods. All people of one blood and origin are under the - immediate care and supervision of their gods, and preserve - continual communication and converse with them. According to their - own beliefs, such people received from their gods all that they - have, all that they practice, all that they know. Such people, - while their blood is unmixed and their society unconquered, adhere - to their gods with the utmost fidelity. - - The bonds which connect a nation with its gods, bonds of faith, and - those which connect the individuals of that nation with one - another, bonds of blood, are the strongest known to primitive man, - and are the only social bonds in prehistoric ages. [21] - - A good deal has been given to the world of late on mythology by - able writers who with good materials would attain good results; but - as the materials at their disposal are faulty, much of their work - with all its cleverness is mainly a persistent pouring of the empty - into the void. - - We have seen attempts made to show that real gods have been - developed by savage men from their own dead savage chiefs. Such a - thing has never been done since the human race began, and it could - never have been imagined by any man who knew the ideas of primitive - races from actual experience or from competent testimony. The most - striking thing in all savage belief is the low estimate put on man - when unaided by divine, uncreated power. In Indian belief every - object in the universe is divine except man. [22]... - - Vegetable gods, so called, have been scoffed at by writers on - mythology. The scoff is baseless, for the first people were turned, - or turned themselves, into trees and various plants as frequently - as into beasts and other creatures. Maize or Indian corn is a - transformed god who gave himself to be eaten to save man from - hunger and death. When Spanish priests saw little cakes of meal - eaten ceremonially by Indians, and when the latter informed them - that they were eating their god, the good priests thought this a - diabolical mockery of the Holy Sacrament, and a blasphemous trick - of Satan to ruin poor ignorant Indians. - - I have a myth in which the main character is a violent and cruel - old personage who is merciless and faith-breaking, who does no end - of damage till he is cornered at last by a good hero and turned - into the wild parsnip. Before transformation this old parsnip could - travel swiftly, but now he must stay in one place, and of course - kills people only when they eat him. - - The treasure saved to science by the primitive race of America is - unique in value and high significance. The first result from it is - to carry us back through untold centuries to that epoch when man - made the earliest collective and consistent explanation of this - universe and its origin. - - Occupying this vantage-ground, we can now throw a flood of light on - all those mythologies and ethnic religions or systems of thought - from which are lost in part, great or small, the materials needed - to prove the foundation and beginnings of each of them. In this - condition are all ancient recorded religions, whether of Greece, - Rome, Egypt, Chaldea, Persia, or India. [23] - - -Again, in speaking of the first people, the ancients, or the man-beings -of the oldest myth, or rather cycle of myths, in America, Mr. Curtin -continues his exposition of the significance of these poetic figures: - - - After they had lived on an indefinite period, they appear as a vast - number of groups, which form two camps, which may be called the - good and the bad. In the good camp are the persons who originate - all the different kinds of food, establish all institutions, arts, - games, amusements, dances, and religious ceremonies for the coming - race. - - In the other camp are cunning, deceitful beings, ferocious and - hungry man-eaters—the harmful powers of every description. The - heroes of the good camp overcome these one after another by - stratagem, superior skill, swiftness, or the use of the - all-powerful wish; but they are immortal, and, though overcome, can - not be destroyed.... - - When the present race of men (that is, Indians) appear on the - scene, the people of the previous order of affairs have vanished. - One division, vast in number, a part of the good and all the bad - ones, have become the beasts, birds, fishes, reptiles, insects, - plants, stones, cold, heat, light, darkness, fire, rain, snow, - earthquake, sun, moon, stars—have become, in fact, every living - thing, object, agency, phenomenon, process, and power outside of - man. Another party much smaller in number, who succeeded in - avoiding entanglement in the struggle of preparing the world for - man, left the earth. According to some myths they went beyond the - sky to the upper land; according to others they sailed in boats - over the ocean to the West—sailed till they went out beyond the - setting sun, beyond the line where the sky touches the earth. There - they are living now free from pain, disease, and death, which came - into the world just before they left, but before the coming of man - and through the agency of this first people.... - - This earliest American myth cycle really describes a period in the - beginning of which all things—and there was no thing then which was - not a person—lived in company without danger to each other or - trouble. This was the period of primæval innocence, of which we - hear so many echoes in tradition and early literature, when that - infinite variety of character and quality now manifest in the - universe was still dormant and hidden, practically uncreated. This - was the “golden age” of so many mythologies—the “golden age” - dreamed of so often, but never seen by mortal man; a period when, - in their original form and power, the panther and the deer, the - wolf and the antelope, lay down together, when the rattlesnake was - as harmless as the rabbit, when trees could talk and flowers sing, - when both could move as nimbly as the swiftest on earth. - - Such, in a sketch exceedingly meager and imperfect, a hint rather - than a sketch, is the first great cycle of American mythology—the - creation-myth of the New World. From this cycle are borrowed the - characters and machinery for myths of later construction and - stories of inferior importance; myths relating to the action of all - observed forces and phenomena; struggles of the seasons, winds, - light and darkness; and stories in great numbers containing - adventures without end of the present animals, birds, reptiles, and - insects—people of the former world in their fallen state.... - - To whatever race they may belong, the earliest myths, whether of - ancient record or recent collection, point with unerring indication - to the same source as those of America, for the one reason that - there is no other source. The personages of any given body of myths - are such manifestations of force in the world around them, or the - result of such manifestations, as the ancient myth-makers observed; - and whether they went backwards or forwards, these were the only - personages possible to them, because they were the only personages - accessible to their senses or conceivable to their minds.... - - Since they had passions varying like those of men, the myth-makers - narrate the origin of these passions, and carried their personages - back to a period of peaceful and innocent chaos, when there was no - motive as yet in existence. After a while the shock came. The - motive appeared in the form of revenge for acts done through - cupidity or ignorance; strife began, and never left the world of - the gods till one quota of them was turned into animals, plants, - heavenly bodies, everything in the universe, and the other went - away unchanged to a place of happy enjoyment. - - All myths have the same origin, and all run parallel up to a - certain point, which may be taken as the point to which the - least-developed people have risen. [24] - - -And Mr. Curtin further says: - - - At that period the earth ... was occupied by personages who are - called people, though it is well understood at all times that they - were not human; they were persons, individuals. [25] - - -To trace the ancestral sources of a people’s thought and character, a -careful and critical study of the myths, and later of the mythology of -that people, first exclusively and then comparatively, is required. -This study deals with ideas and concepts expressed by three well-known -Greek terms, mythos, epos, and logos, and also with those expressed by -the term resulting from the combination of the first and the last of -these words. These are among many words of human speech which comprise -all human experience and history. It is remarkable also that each may -be translated into English by the term “word.” - -The word “mythology” is a philosophic term composed of two very -interesting and instructive Greek words, mythos and logos. - -The first term, mythos, denoted whatever was thoughtfully uttered by -the mouth of savage and barbaric men—the expression of thought which -had been shut in to mature—a story of prehistoric time, a naïve, -creative concept stated in terms of human life and activity—a poem. In -matters of religion and cosmogony such an utterance was final and -conclusive to those men. - -The second term, logos, having at the beginning approximately the same -meaning as mythos, became in Greek philosophic thinking the symbol or -expression of the internal constitution as well as the external form -and sign of thought, and so became “the expression of exact thought—... -exact because it corresponds to universal and unchanging principles,” -reaching “its highest exaltation in becoming not only reason in man but -the reason in the universe—the Divine Logos, the thought of God, the -Son of God, God himself” (Curtin). The logos is thus the expression of -the philosophy of men measurably cultured; it is the intelligent -exegesis of the content of the mythos in terms of objective and -subjective reality; it is scientific because it is logical; it is the -later literary criticism—the analytic and synthetic treatment of myths -and epics. So, in the experience of every people having an ethnic past, -mythos and logos represent two well-defined stages of human thought—the -naïve and the philosophic—and also the elder time and the modern. So -mythology may be defined as the science or the logic of the myth; it -belongs to times of relatively high culture and does not flourish in -savagery, for savages have only myths. It may be well to note that a -third stage of thought is expressed in the Greek term epos, which is -the adornment or garbing and dramatizing of the myth concepts in poetic -form, in story, saga, and legend—the epic. - -Only modern research with its critical exegesis and sympathetic -interpretation brings down the study of the concepts of the myths of -the fathers measurably to the character of a science. - -The highest type of poetry expresses itself in myth, in the epos, and -in the logos. For men of undeveloped thought, of inchoate mentation, -this is the mental process through which they dimly apprehend the -significance of the complex and closely interrelated phenomena of life -and of environing nature, and the medium by which they harmonize the -ceaseless functioning of these with their own experience, with the -activity of their own subconscious mind, and with the divine promptings -and visions vouchsafed them by the dawn of their own superconscious -intellect. - -The initial step of the process is the ingenuous act of the imagination -in personifying, yea, in ideally humanizing, the bodies, elements, and -forces of environing nature; as, for instance, the picturing by the -Iroquois and their neighbors, the Algonquian, of snow as the living -body of a man formed by the God of Winter, whose breath was potent -enough to drive animals and birds into their winter retreats and some -even into hibernation, represented as the hiding of the animals from -his brother, the Master or God of Life. - -The next step in the process is the socialization of this vast -company—the imputation of life, soul, purpose, and a rational rôle to -them constitutes the epic, which is also the poet’s handiwork. - -As the basis of religious expression, Seneca-Iroquoian myths and -legends, in common with those of all other men, are to most people the -empty tales of superstition, the foundations of idolatry, because its -gods and deities, forsooth, have never actually existed. But myths are -fictitious only in form and dress, while they are true in matter and -spirit, for truth is congruity between reason and objects, and hence is -eternal and universal. - -The human side of these personifications of the processes and phenomena -of nature in some instances has become so real and so natural that -these beings no longer act or function in terms of the processes of -nature only, but as the thaumaturgic fetishes of potent sorcerers, -performing wonderful feats of orenda, as they are represented as doing -in a large number of these narratives. Now, these accounts are -certainly not myths and are not legends in the true sense of the term, -but are, rather, fictitious narratives or tales of reputed individual -human achievement, quite incredible, of course, as authentic acts of -mankind. They center about the reputed affairs of a human being, or do -so at least in the view of the modern story-teller. - -In the collection of Seneca narratives of Mr. Curtin eight relate to -the Genonsgwa (the Stone Coats or Stone Giants), six to Hiʹʼnoⁿʼ -(Hinon) or the Thunder People, six to the Dagwanoenyent or Whirlwind -People, five to the Shagodiioweq or Wind People, and three to the -Djogeon or Dwarf People. It is probable that the two groups of “wind” -peoples originally arose from a single personage. From single -personages like Hiʹʼnoⁿʼ or Thunder, Shagodiioweq or the Wind, and -Dagwanoenyent or the Cyclone or Whirlwind, the story-tellers of to-day -have created large bodies of fictitious people, representing a reversal -of the original process by which the first great concepts were formed. - -But truth seemingly was not readily appreciable by primal men until it -was dramatized in saga, in legend, and in myth, in formulas, rites, -ceremonies, customs, and material symbols based on those narratives; in -short, it had to be couched in terms of human expression and activity. -These symbols and figurative expressions bore the fashion and impress -of the time and the place, and so before truth so dramatized can be -fully understood it must be carefully freed from the garb and trappings -of local and temporal use and need; in brief, the literal unreality of -myth must be lifted from the substantive and the spiritual realities it -symbolizes. - -And, for this reason, a deity embodying or representing one of the -great recurrent processes of nature or one of the seemingly changeless -features of the universe is something vastly more than a mere figment -of the human brain; for, although conceived in terms of man, the -“deity” in his own sphere and function is limitless in power, -incomprehensible in mode of life and action, and abides without -beginning of days or end of years—properties which make the god divine -and infinitely superior to man, the creature of divine power. - -One of the fundamental teachings of the study of the myths of the -American Indians is that the so-called Genesis or Creation myths relate -the activities and exploits, in more or less detail, of the “elder -people,” the “first people,” whom men later call the gods. Rightly -understood and sympathetically conceived, these events are not -predicated of human beings as such. These narrations explain in just -what manner the present order of things in nature arose; they detail -what took place in a condition of things different from the present, -and which were, in the minds of their relators, the necessary -antecedent processes resulting in the establishment of the present -order of nature. They treat only of the “first people.” None relate to -human beings and none treat of things done since man appeared on earth. - -Human in form and in feeling, and yet most divine, were the gods and -deities of the ancient Seneca and the other Iroquoian peoples. While -the divine social and political organization was necessarily for -psychological reasons a close reflex or replica of the human, and -although both gods and man derived descent from an original first -parent, yet the first divine ancestor was a self-existing god, and the -first man was the creature of one of these divine Powers. - -The expression of the mythic—the cosmogonic, the cosmologic—in terms of -human function and attribute and activity is well illustrated in the -legends and myths of the Iroquoian peoples. In these sagas the -personifications of the elements and forces of nature are classified as -human by the use of the term oñʹgwe, “a human being or mankind” (for -the word has both a singular and a plural signification), to designate -them. - -The task of classifying these narratives, even tentatively, is not an -easy one, for the proportion of these stories which seem to be -unquestionably fiction to those which are myths and legends is -relatively much larger than might be suspected without some -investigation. It is clearly wrong to call everything legend or myth -when the evidence from the facts seems to forbid such action. For it is -evident that very many of the narratives are fiction—stories composed -and related to amuse, to mystify, or to glorify some hero, or perhaps -to spread the fame of some noted sorcerer and his fetishes. - -The setting and the framework of the narrative or story may be taken -from a myth and one or more myth episodes incorporated in it, but the -result is a fabrication because it does not rest on facts of human -experience. - -Now, for example, the narratives concerning the so-called Stone Coats, -Stone Giants, or the Genonsgwa are not myths but legends. These beings -do not figure in the Creation Myth of the Iroquois, but are a brood of -beings whose connection with Stone is due to false etymology of a -proper name in a myth. [26] This is an interesting and instructive -example of forgotten derivations of words and names and the resultant -new conceptions. - -In the Genesis myth of the Iroquoian peoples the Winter Season, by -personification, was placed in the class of man-beings with the name, -“He-who-is-clad-in-ice,” or “He-who-is-ice-clad.” Now it so happens -that the word for ice and for chert or flint stone is derived from a -common stem whose fundamental meaning is “glare,” “crystal,” or “what -is ice-like.” But the myth-tellers, in order to add an air of the -mystical to their recital, did not fail to play on the double meaning -of the word for ice, and so represented the Winter Man-being as “The -Flint-clad Man-being” rather than as “The Ice-clad Man-being.” And the -results of Winter’s cold and frost were told in terms of flint or chert -stone, and so bergs and cakes and blocks of ice became in the narration -objects of flint and chert stone. Winter’s cold is conveyed from place -to place by means of cakes and bergs of ice, which are transformed by -the poet into canoes of flint or stone. And in time the stone canoe is -transferred from myth to the realm of fiction and legend to glorify the -fame of some human hero. - -And in the thinking of the Iroquois the Flint-clad Man-being became -separated and distinct from the Man-being of the Winter. At this point -the fictitious Man-being who was Stone-clad parted company forever with -the personified nature force or process that was frost-bearing and -ice-clad. The former was gradually reduced to a peculiar species of -mankind—the stone giant, for he was represented as stone-clad, while -the latter retained his first estate as one of the chief characters in -the Genesis myth of the Iroquoian peoples. - -The ordinary Iroquoian concept of the Stone Coat or Stone Giant -indicates, to the student at least, that the Winter God, the Great -Frost Giant of the common Iroquoian Genesis myth, was its source. Aside -from the evident etymologic connection, the most significant feature is -the constant tradition that the home land of these anthropoid monsters -is in the regions of the north where this same authority usually places -the burial place of the Winter God after his defeat and death at the -hands of his twin brother, the Life God, sometimes called the Master of -Life. - -The tales which relate how the Stone Coat people are made from perverse -men and women first by carefully covering the body with pitch and then -by rolling and wallowing in sand and down sand banks repeatedly, shows -how utterly forgotten is the true source of this interesting concept -among the story tellers and their hearers. There is no doubt that the -original “Stone Coat” was the “Ice-Clad Winter God.” In the Curtin -collection there are eight stories which refer to the Genonsgwa, or -Stone Coats, sometimes called Stone Giants, but there is nothing in -them to connect these peculiar fictitious monsters with the original -conception. In none are the operations of the winter process predicated -of these fictitious beings. They are merely exaggerated human figures -and not symbols of a process of nature, their deeds are the deeds of -men, and are not the acts of a process of nature expressed in terms of -human activity. - -And thus is founded the race of the Stone Giants or Stone Coats, or -more popularly the Giants. When once these fictitious beings were -regarded as human monsters they soon became confused with cruel hermits -and bloodthirsty sorcerers who because of evil tastes were cannibals -and dwelt apart from the habitations of men, who shunned and feared -them, and the tales about them became narratives that do not detail the -activities of the Winter God—the personified process of nature; and so, -like their human prototypes, they increased and multiplied mightily, -and so were as numerous as the leaves on the trees. - -The persons or figures produced by the attribution of human life and -mind to all objective and subjective things were, by virtue of the -reality of the elements they embodied, the deities or the gods of this -system of thought. In brief, they were composed of both the -metamorphosed and of the unchanged first or ancient people who in -distinctive character were conceived of as the formal and outward -expression of human mind. In the course of time these deities or gods -are said to have taught their people the arts and crafts and the -elements of their culture and their faith, thus revealing their will -and the things which were to be in the future. This divine knowledge, -this wisdom of the gods, was obtained or revealed in dreams or visions -and by theophanies. But a knowledge of the activities of the people -holding these views makes it evident that the doctrines and the arts -and the crafts taught by the gods and the institutions founded by them -for the people are in fact the activities of the people themselves -which had been unconsciously imputed to these deities. Of course, the -gods can teach and can reveal only what has been before imputed to them -by the people. - -The original and chief person in the myth was not a human being, -although he was represented as possessed of the form, the desires, and -the volition of a person. He is reputed to have performed acts which no -human being had the power to perform, acts which only the functioning -of a process of nature or of life could accomplish. - -In some of these narratives human beings, bearing human names, have -been substituted and the heroes and heroines of these stories are men, -women, and children. - -The substitution of human beings in the stead of the personified forces -or processes of nature supplies the reason that apparently wonderful -superhuman deeds are accomplished by the human substitutes, whereas the -acts portrayed are those of natural forces, not of human brain and -brawn. - -The stories of the Dagwanoenyent, or Flying Heads, Cyclones, and -Whirlwinds, of the Genonsgwa, or Stone Coats (the Frost Giants, or Gods -of Winter, but originally named Tawiskaron), and of the -Sʻhagodiyoweqgowa, or Wind God, purport to relate historical events, -although they are mythic and legendary in form. But unlettered peoples -do not transmit history. The writing of history presupposes not only -the art of writing but also some kind of permanent social and political -organization. Individual experiences fade rapidly, for lacking the -needful general interest they do not unite with others in forming even -some phase of the local history of a group. The experiences of -individuals and even of small unimportant groups of people also lack -the interest necessary to bring about their transmission as history. -Hence such uncivilized peoples leave to their posterity no authentic -accounts of the events of their times, for only in song and saga, where -poetry mingles with fact, do they attempt to transmit the narratives of -historical events and experiences. - -But with the organization and development of society into greater -complexity of social and governmental organization there arises the -need for the transmission of a record of tribal or communal experiences -in which a certain number of persons are intensely interested—tribal -wars, feats and acts and sayings of great leaders and reformers, and -other noteworthy public events claim permanency of record, and thus -history is written. - -Popular tradition treats historical events in a naïve poetical way, and -authentic historical experiences may thus be preserved. Through poetic -treatment oral tradition becomes legend, so that one of the clearest -criterions of legend is the fact that it frequently relates things that -are not credible. Legend is the tradition of men who have not the art -of writing and is a particular form of poetic narrative. So that in -origin and nature history differs from legend because of difference of -spheres of interest. Private and personal affairs and experiences and -things that are of some interest to the common people and heroes, great -personages, and public events and affairs are made attractive to the -popular minds by means of poetic treatment. Legend is oral tradition in -use among folk who do not make use of writing or other graphic art to -secure permanency of record, while history is the written record of -events and achievements and thoughts of men, which always presupposes -the existence and the practice of graphic or scriptorial art. - -Now, oral tradition, or legend, is not transmitted without important -variation in details from generation to generation, and so it is an -untrustworthy medium for the conveyance of historical events. - -The saga, or popular story, may become sacred legend—that is, a -characteristically “sacred” narrative about the “first people,” or the -gods—or it may remain simply a story or tale. These two classes of -story or narrative had specific names among the Seneca and their -congeners of the Iroquoian stock. The sacred legend was called Kăʹkāāʼ, -or Kăʹkarăʼ by the r-using dialects of the Iroquoian tribes. The -literal meaning of this noun is not known; in the Onondaga dialect the -k-sound would be replaced by the g-sound. These legends are “sacred” to -the extent that they would not be related except during certain seasons -of the year for the fear of breaking a religious taboo, forbidding -strictly the telling of this class of narrative. The transgression of -this prohibition was punished by the offended and vexed “first people,” -concerning whom the myths or stories are related, although modern -story-tellers, with scarce an exception, who have forgotten the true -and logical reason for the inhibition mistakenly declare that the -aforesaid penalty would be inflicted by the toads or snakes or by some -other subtle animal. - -The myths of the American Indian refer to an order of things which -preceded the present order, and to a race of man-beings who dwelt first -in the world above the sky and later in small number only on this earth -and who were the so-called “first people,” “the ancients.” It is -evident that myths of origins project backward to an assumed condition -of things the story of a day or of a year, and creation is described as -Spring on a universal scale, that is, it explains the manner in which -the order of things, existent where the stories are told, came about, -as a Rebirth of Nature. But no one will contend that there were human -eyewitnesses of what the narratives report. - -The wise men, prophets, and priests of tribal men painted these tales -with the glamour and witchery of poetry. Myths are the poetic judgments -of tribal men about the phenomena of life and the outside world and -embody the philosophy of these men about the problems and mysteries of -the universe around them and in their own lives. So, in order to -understand these narratives, it is necessary to study them with the -deepest sympathy. But our sympathy with the viewpoint of the myth -narratives of tribal men should not veil the realities of science from -our minds. - -Piloted by science in seeking to know the truth about the universe, -scholars do not expect to discover it in the myth-lore or the folk-lore -of tribal men. To study the birth and the growth of opinions forms one -of the most instructive chapters in the science of mind or psychology. - -The Seneca name Sʻhagodiioweʹʻgōwā or Sʻhagodiioweʹqgōwā designates one -of the famous “man-beings” who are of the lineage of the “first -people.” Some unknowing Indian interpreters render this term -erroneously by the English words “false face,” which is a translation -which effectually conceals the literal meaning of the expression, which -is freely “The Great Ones Who Defend Them.” But as an appellative the -term is also applied to a single one of these fictitious beings. The -plural concept is evidently a late development, and probably arose -after the establishment of societies whose members, when ceremonially -attired, must for one thing wear a wooden mask having as its essential -mark a wry mouth. So it is clear that the expression “false face” -applies to the members of such societies and not at all to the -man-beings so impersonated. The Iroquoian myth of Creation knows only -one man-being, who assumed the duty of protecting mankind from -pestilence and disease. He was the God of the Air or the Wind, -sometimes appearing as the Whirlwind. Ceremonially he is addressed as -Sʻhedwásōʹdăʻ or as Etʻhiʻsōʹdăʻ, both meaning “He Who Is Our -Grandfather.” - -It would seem that the pluralizing of the concept has resulted in a -marked forgetting of the original objective reality represented in the -concept, which in turn detracts from the high esteem in which the -original Wind God was held. The Onondaga name of this personage is -Haduʹʼiʼ; the Mohawk, Akoñʹwărăʼ. Both these names have arisen from -something peculiar to members of the so-called “False Face Societies,” -the first meaning, from the common postures assumed by the members, -“hunch-backed,” and the second, “mask,” from the wooden mask worn by -the members of the society when in session. So the expression of the -evil side of the manifestations of the Power of the Wind or Air, -Pestilence, Disease, and Death may safely be predicated of this member -of the “first people.” - -A god or deity exerts or maintains its influence over the mind and -heart of man because it is something more than a mere creature of the -human brain. The god exercises certain attributes, peculiarities and -forces which place him outside the sphere of human knowledge and -experience and competence into a class by himself; he embodies in -himself, according to belief, the power to function as a process or -force of the universe plus the attributed human faculties and aspect. - -Some of the French writers among the early explorers in North America -refer to a native belief in “the ancients of animals,” which, it was -stated, were regarded as the type and the progenitors of each -particular species of animal. But this statement gives only a glimpse -of a larger faith. These so-called “ancients of animals” were indeed -only a part of the great company of “the ancients,” “the ancestors,” or -“the first people,” each being a personified element or process of life -or of outside nature, who became by fated metamorphosis the reputed -progenitors of all faunal and floral life on the earth. - -But an interpretative understanding of the Genesis myth of the American -Indians shows that these “ancients,” these primal “ancestors,” were -regarded as “human beings,” as belonging to that class of animate -beings to which the Indian himself belonged. Yet, these “ancients” were -the “gods,” “the beings,” or “the existences,” of anthropic form, -character, and volition, whose metamorphosis later produced, according -to the Indian philosophy, the present order of things on earth. So, the -“first beings,” conceived as “human beings,” were indeed the gods—the -personified agents of the powers, processes, and phenomena of nature. - -It is this principle of transformation, or metamorphosis, that in part -explains why there are represented largely “anthropic gods” with -“animal masks” in Central America, Mexico, India, China, Egypt, -Babylonia, and Assyria, and not many true “animal gods” with “human -masks.” - -But in some places there arose confusion between these poetic creations -of a childlike faith and the lineal ancestors of men. When pride of -birth and of position dominated the minds of aristocratic men they -sought to trace their pedigree to the gods, and so they blindly claimed -descent from these primal gods, who, in their anthropic aspect, were -mere fictions of the mind, and so in time and in some lands this -process resulted in what is usually called “ancestor worship.” This is, -therefore, never a primitive faith, but only a decadent culture. - -All early men of inchoate mentation, of self-centered thinking, shared -their needs and afflictions, their woes and ambitions, their sufferings -and aspirations, and their joys and blessings with their gods, feeling -that their gods who bore their own likeness by the unconscious -imputation of human nature to them were endowed with the attributes, -whims, virtues, and frailties of human nature. They believed that their -gods must be men—man-beings, men like themselves—else these deities -could not foresee and understand their necessities and so could not -sympathize with men everywhere. Hence an Iroquois, thinking and -speaking of their deities only in terms of human speech and thought, -designates a god or other spirit of his faith by the word denoting man, -human being, or mankind. - -Of the gods and deities of Iroquois myths the editor has written: - - - Like most American Indian mythologies, the Iroquoian deals with - three great mythic cosmical periods. In the first dwelt a race of - gigantic anthropic beings—man-beings, let them be called, because - though they were reputed to have been larger, purer, wiser, more - ancient, and possessed of more potent orenda (q. v.), than man, and - having superior ability to perform the great elemental functions - characterizing definitely the things represented by them, they - nevertheless had the form, mien, and mind of man, their creator; - for unconsciously did man create the gods, the great primal beings - of cosmic time—the controllers or directors, or impersonations, of - the bodies and phenomena of nature—in his own image. To these - man-beings, therefore, were imputed the thought, manners, customs, - habits, and social organization of their creators; notwithstanding - this, man regarded them as uncreated, eternal, and immortal; for by - a curious paradox, man, mistaking his own mental fictions, his - metaphors, for realities, explained his own existence, wisdom, and - activities as the divine product of the creations of his own - inchoate mind. The dwelling-place of the first great primal beings, - characterized by flora and fauna respectively identical with the - plant and animal life appearing later on the earth, was conceived - to have been the upper surface of the visible sky, which was - regarded as a solid plain. Here lived the first beings in peace and - contentment for a very long period of time: no one knows or ever - knew the length of this first cosmic period of tranquil existence. - But there came a time when an event occurred which resulted in a - metamorphosis in the state and aspect of celestial and earthly - things; in fact, the seeming had to become or to assume the real, - and so came to pass the cataclysmic change of things of the first - period into that now seen on the earth and in the sky, and the - close of this period was the dawn of the gods of this mythology. - [27] - - -So the character and the nature of the deities and spirits of the faith -of the Iroquois peoples were a direct reflex of those attributes of the -people themselves. It may be inferred in general that the more -primitive and cultureless the people are the more crude, the more -barbaric and savage will be their conceptions of their gods and the -nature and functions of these naïve creations, but, conversely, it is -only with the possession of a higher degree of intelligence that come -nobler, more refined, grander, and more spiritual ideas of their gods. -This admits of no exception. - -Whatever, therefore, the final terms are in which men at any time and -place define their deities, the premises of their reasoning about them -is always quite the same—namely, to define the unknown man in terms of -the known men themselves—but this known quantity, man, is variable and -inconstant, changing with time and place. All powers and functions and -attributes of mind and body, inherent in man and distinctive of him—no -matter whether beneficent or evil—men imputed to their gods in more or -less idealized form. - -Guided by inchoate reasoning, the crude thinking of unscientific minds, -all early men, responsive to external stimuli and the internal yearning -for truth, ascribed to their gods and spirits not only all human -functions and attributes measurably idealized, but also all their arts -and social and religious institutions were likewise attributed, -probably quite unconsciously, to their gods and deities. These -anthropic features and activities and anthropopathic mind were not -ascribed, of course, to other men, but rather to the so-called “first -people”—the personified, animated and humanized phenomena and processes -of nature, of the environments of their experience. Thus, the social -and institutional organization of the gods becomes a somewhat idealized -epitome or reflex of the human society as it existed and exists among -the people in whose minds these divine organizations had their origin. -By so doing men painted, either consciously or unconsciously, in their -religious activities and in their god-lore a faithful picture of the -earliest culture and civilization of their own ethnic progenitors. - -Hence, when authentic historical records are wanting the student may by -close and sympathetic analysis and interpretation of the myths and the -religion of a people acquire a fairly accurate knowledge of the history -and culture of such a people. In this manner, indeed, the gods verily -become the revealers of all history and the teachers of the arts and -crafts and industries and the true founders of the institutions—human -and divine—to that people. In this interaction of the human mind with -the forces and phenomena of life and environing nature lies the true -source of inspiration and prophecy. The history of the gods is the -history of man. Because the gods, in general, symbolize universal -processes in life and nature they and their attributes and functions in -time become more or less highly idealized creations of the conscious, -the subconscious, and the superconscious thinking of men. - -The lesson of these myths and legends is that man is other than the -material world; that while he is in it he is not of it; that while he -feels nature’s elemental activities impelling him and impinging on his -senses, his apprehensive yearning heart sees the beckoning finger of a -higher and nobler destiny. - -All bodies of myths agree perfectly on one fundamental principle, -transformation, through which all things on this earth have become what -they are. - -This principle of metamorphosis indicates the mental process by which -these things were represented as becoming what they seemed to -be—animated things, subjectively endowed with human form, thought, and -volition, to explain the phenomena of life and surrounding nature. - - - -I desire to record here my grateful acknowledgment of the assistance -rendered by Mr. F. W. Hodge, ethnologist in charge of the Bureau of -American Ethnology, in the form of valuable suggestions in connection -with the work and in other ways. I wish also to express my appreciation -of the courtesy of Messrs. Little, Brown & Co., of Boston, in giving -the bureau permission to use freely the material contained in the -instructive “Introductions” written by the late Jeremiah Curtin for his -interesting books, published by that company under the titles: “Myths -and Folk-Tales of the Russians, Western Slavs, and Magyars”; “Myths and -Folk-Lore of Ireland”; “Hero-Tales of Ireland”; and “Creation Myths of -Primitive America.” - - - - - - - -PHONETIC KEY - - -a as in father -ā preceding sound, prolonged -ă as in what -ä as in hat -ǟ next preceding sound, prolonged -â as in all -ai as in aisle -au as ou in out -c as sh in shall -ç as th in wealth -d pronounced with the tip of the tongue touching the upper teeth, as - in enunciating English th in with; the only sound of d employed in - writing native words -e as in they -ĕ as in met -f as in waif -g as in gig -h as in hot -i as in pique -ī next preceding sound, prolonged -ĭ as in pit -k as in kick -n as in run -ñ as ng in ring -o as in note -q as ch in German ich -r slightly trilled; this is its only sound -s as in sop -t pronounced with the tip of the tongue touching the upper teeth, as - in enunciating the English th in with; this is its only sound -u as in rule -ŭ as in rut -w as in wit -y as in ye -dj as j in judge -hw as wh in what -tc as ch in church -ⁿ marks nasalized vowels, thus eⁿ, oⁿ, aiⁿ, ĕⁿ, äⁿ, âⁿ -ʻ indicates an aspiration or soft emission of breath -ʼ marks the glottal stop, äʼ, ĕⁿʼ -tʻh In this combination t and h are separately uttered, as th in the - English words hothouse, foothold. - - - - - - - -MATERIAL COLLECTED BY JEREMIAH CURTIN - - -FICTION - -1. THE SISTER AND HER SIX ELDER BROTHERS - -Once there was a lodge, which extended east and west, with two doors, -one at each end. The fire burned in the middle of the lodge, which was -occupied by a sister and her six elder brothers. Three of the brothers -used the eastern doorway, and the other three the western doorway, for -entering and leaving the lodge, while the sister made use of both -doorways. - -The eldest brother said, “What would you say, my brothers and sister, -if I should take a wife?” “We do not know,” they replied; “perhaps -nothing, if she does not abuse us.” So he went to bring the young -woman. He addressed her old mother, saying, “Are you willing that thy -daughter and I should marry?” She replied, “Certainly, if you will not -ill-treat her, but have pity on her.” Then the young man went to his -home, where he said, “She will come.” - -Now, the mother made marriage-bread for the occasion. When it was ready -the maiden, bearing the bread on her back by means of the forehead -strap, started for the place where abode the six brothers and their -sister. They received her bread and ate it with a relish. - -Then the elder brother said to his wife: “Now, I will tell you. In this -room you must never cross to the other side of the fire; and when you -desire to go out of doors you must invariably leave by this eastern -doorway. But when you desire to enter the lodge you must enter at the -other side, through the western doorway.” - -Then it came to pass that the brothers began to hunt, as was their -custom. - -Some time after this event the bride said, “Oh, pshaw! What the man -[her husband] thinks is indeed of small account,” and went directly -through the lodge to the western doorway, the thing which she had been -forbidden to do. - -Now, her husband, the eldest brother, was hunting, and he came to a -deep gully over which a log extended. In crossing on this log he fell -off in such a way that his body was caught so that his head hung down -into the gully. - -When night came on his brothers began to fear, saying, “Oh, why does -not our elder brother return! Let us go seek him.” So they prepared -torches and started. Following his tracks, in time they arrived at the -place where the body of their elder brother was hanging. It was found -that he was barely alive. After carefully extricating him from the -perilous situation they carried him home, where they properly cared for -him, giving him food and drink and dressing his wounds. - -The next morning the younger brothers said one to the other, “The woman -who is dwelling here has abused us in this matter; therefore let her -return to her home.” Overhearing this speech, the young woman replied, -“It is well. Now, I shall go home.” And, arising in her place, she -departed. - -The fifth brother started in pursuit of her; and as he was about to -grasp her, she let her skin robe fly back in such a manner that it took -out the eyes of her pursuer. When the other brothers became aware of -this misfortune which had befallen him, they were very angry and -started in pursuit of the young woman. Just as they were about to grasp -her, again she let her skin robe fly back so that it took out the eyes -of all the pursuing brothers. Then, indeed, they were very miserable. - -And now all the work about the lodge fell to the lot of the little -girl, the young sister of these blind brothers. These ate whatever -their young sister, all alone, was able to get for them—weeds and roots -of various kinds. She was in the habit of running around out of doors. - -One day when she had gone for water she saw some boys coming, paddling -in a canoe and making a great noise as they drew near, laughing and -shouting. When they arrived where she was they exclaimed, “Come hither. -Get aboard and let us have some fun.” But she replied, “No; it will not -be possible for me to do so. I will not do so, because I am taking care -of my elder brothers. They would become too miserable should I leave -them.” But they persisted, saying, “Now, anyway, for a short distance -you can leap into this canoe.” She finally decided to comply with their -request, and saying, “Indeed, yes!” she got aboard the canoe at once. -Then they started back, and when they arrived at a bend of the river -the little girl said, “Now I will get out of the canoe.” But her -captors, saying, “Come still a short distance farther,” started on. - -Matters continued in this wise until they had gone a long distance. -Then the little girl began to weep. Looking back, she saw a man ugly -beyond measure, being very filthy in body and exceedingly fat, with a -very broad face and an enormous stomach. Then the little girl looked to -the bow of the canoe to see the man who had been sitting there, but he -was gone; and she wept aloud. The canoe went directly toward the middle -of the lake. While paddling along they saw an island on which stood a -lodge. On landing, the ugly man said: “Let us enter the place where thy -grandmother has her lodge. And, moreover, you must continue to reside -here. There lives here, too, another girl, who will be your companion. -You two may play together.” The little girl entered this lodge, and the -old woman said, “I am thankful that my granddaughter has arrived.” - -Some time after this event the little girl who was already in the lodge -said to the newcomer: “Do you know what will happen to us in this -place? We two shall die here, for they will kill us both and devour our -bodies.” So the little girl who had just arrived began to think much -about her situation. - -After a while the little girl who was first at the lodge said to the -newcomer: “Now, verily, they are about to kill one of us. It is not -certain which it will be—whether you or I. Tomorrow will decide. The -one to be killed will be ordered to bring water, and will be killed -here.” So when night came the newcomer could not sleep; she was -thinking during the entire night. - -When day began to dawn the son of Dagwanoenyent [1] [28] looked down at -her through the smoke-hole, and said to her: “It is I who will aid you. -When you go after water you must look for three white chert stones as -large as you can hold in your hands, and you must take a doll with you. -When you dip up the water you must set up the doll nearby. Then your -grandmother will think that it is you standing there when she shall go -there to strike you with her club. Now, do not fail to do all these -things as I have directed you.” - -In the morning the old woman raised her voice, saying to the little -newcomer, “Hurry! Arise and draw water.” Then the old woman set the -kettle over the fire. The girl went to the spring and began to draw -water. While she was drawing water she carried the three white chert -stones and placed them side by side in the designated place and set up -the doll there, too. She did all that she had been directed to do by -the son of Dagwanoenyent. She was surprised to see a canoe make a -landing there; in it was a young man. Placing the stones in the canoe, -she got aboard, as requested by the young man. Then the canoe started -off. - -When the canoe was being paddled far from the island the old woman -exclaimed, “Go-o-o-oh! My grandchild has been gone a long time,” and, -calling loudly for her, she went out to search for her. She ran around -over the entire island looking for her, but was not able to find her. -Then it was that she saw the doll standing near the spring; on striking -it a blow with her club she discovered that she had been tricked. -Thereupon she said, “She is somewhat of a witch. Verily, the son of -Dagwanoenyent has stolen her away from me; and he is a very ugly and -filthy man.” - -Now she went to the lodge to procure her fishhook and then to the bank -of the lake at the canoe landing. After unwinding the fishline she cast -it after the fleeing canoe; the hook caught on the canoe and she began -to pull on the line. So, while the two were paddling they felt the -canoe going backward. The young man said, “Do you overturn the canoe -for there is where the hook has caught on it.” So the young woman -overturned the canoe and, seizing one of the white chert stones, she -struck the hook, and while the old woman was pulling on the line it -gave way. Then the old woman said, “Oh, it is sorrowful! The son of -Dagwanoenyent and the young woman I shall soon punish for this.” - -Then the old woman made another fishhook and it caught on the fleeing -canoe, and again the young man and the young woman felt the canoe going -backward. Again the youth said, “Turn the canoe over again and you will -find the fishhook.” So she did this, and taking one of the white chert -stones, she struck and again broke the old woman’s fishhook. Once more -the canoe went forward, and the old woman pulled on the line, which -suddenly gave way, whereupon she said derisively, “Yeʹʼhe![2] -Nevertheless I shall kill you both.” - -Then she made another fishhook and, going to the shore of the lake, she -cast the line again toward the canoe, to which it became fast. Again -the young man said to his young companion, “Overturn the canoe and -there you will find the fishhook.” This she did quickly and, seizing a -white chert stone, struck the fishhook a blow which broke it. This was -the last of the three stones which the young man had told her to bring -with her. They had now arrived at a point near the mainland. - -The old woman now resorted to drinking up [3] the water of the lake, -and as she drew in the water the canoe started back toward her. When -they drew near the young man, the son of Dagwanoenyent, seizing a -knife, ripped the old woman’s body in two and she died. Then the two -turned their canoe around and soon reached the mainland. - -They went together to the place where stood the lodge of the young -man’s mother, who was an elderly woman of the Dagwanoenyent people. -Near the lodge stood a large hollow stump, in which the young man -concealed his wife for the time being, and then he alone went to the -home of his mother. When he entered the lodge his mother’s pets, some -wolves, began to howl. The young man reprimanded them, saying, -“Djisʹnen! [Oh, stop it!] you miserable dogs,” and, seizing a club, he -struck them several blows, whereupon they fled under the old woman’s -couch. The old woman said, “They smell you, verily, for you smell like -a human being.” The young man replied, “Oh, pshaw! You know, indeed, -that I have been in places where human beings live;” he continued, -saying, “I am not certain what your mind would think if I should marry -a woman, a person of the human race.” The old woman said, “Aha! -Certainly, I suppose. Where is she now?” The young man replied, “Over -yonder, a short distance.” Then the old woman said, “It is well. In -what place is she?” She went out of doors and her son pointed, saying, -“Yonder, in that stump.” Going to the place, the old woman took her -daughter-in-law out of the stump, and they two went into the lodge of -the Dagwanoenyent woman, and then the wolves began to bark (howl). The -young man scolded them, saying, “it is disagreeable. You wretched dogs! -you wolves!” Thereupon these domestic animals ceased and went under the -bed. - -Some time after this the young woman proved to be pregnant, and in the -fullness of time she gave birth to male twins. It was not long before -the twins were quite large. - -Then the old woman, their grandmother, said, “Let there be made for -them sticks—lacrosse sticks for playing ball.” This was done and they -began to play ball. Again their grandmother said, “Perhaps it is time -that there should be made also bows and arrows;” and she added, “Now, -you two must continue to shoot at this thing,” and she gave them a -raccoon’s foot, taken from the bundle which she kept hidden away. And -the two did shoot at it in great glee, and this continued for some -time. - -Then the old woman, their grandmother, said to them, “Do not ever go -toward the north. It will be dangerous for you.” But one of the boys -said, “Let us go there.” So they went there. Now in that northern place -there stood a very large and tall pine tree; in its top rested the nest -of a Dagwanoenyent, who was an old man. As soon as the two boys arrived -directly under the nest the old man shouted, “Yeʹʼhe! I have detected -you two, my grandchildren.” Then this disobedient little boy in reply -said, “So be it. What then shall happen?” Now it is reported that this -old Dagwanoenyent answered, “Would you two be willing that it should -rain, and that the raindrops should be mixed with spears (darts).” -“Certainly,” replied this boy, and immediately he with his twin brother -crawled far under a rock lying not far away, where they concealed -themselves. - -Verily, it did rain and the raindrops were mingled with darts. As soon -as this rainstorm ceased each of the boys picked up a spear, and then -they started for the home of their grandmother, where they soon -arrived. The boy said, “He shall suffer for this.” His grandmother saw -the spear or dart that he had. The boy continued, “Tomorrow, he himself -in his turn shall suffer for this. I in my turn shall detect this, my -grandfather.” - -Next morning, when daylight came the boys started. When they had -arrived near the tree the boy requested a mole to assist him, and it -complied with his request. The two boys entered its body and it carried -them unobserved to the place where stood the tree. Then the boy came -forth and, leaping up, shouted, “Yeʹʼhe! Grandfather, I have detected -you, Yeʹʼhe!” The old man asked, “What shall it be that shall happen?” -The boy said in reply, “Would you be willing that it do so (it is hard -to tell what you would think about it, should it rain fire).” The old -man said, “Ho! Certainly, I can do nothing about it. Come then, so be -it.” And the boy shouted, saying, “Let it rain fire,” and at once it -began to rain fire. - -Then the boy hid himself with his brother under the rock. In a very -short time the body of the old man took fire and the dead Dagwanoenyent -fell down there. Then the boy and his twin brother went home again to -their grandmother. Now the younger of the twins began to relate what -had taken place on their journey. He said that his elder brother, the -other twin, had killed Dagwanoenyent. The old woman said, “Now he was, -indeed, my elder brother”; and she wept and kept saying, “You two have -killed my elder brother.” - -After a while, as the twins were again going from place to place to -play, they saw a cave which seemed to be a lodge. At once one of the -boys said to his brother, “Let us enter it.” On going in they were -surprised to find a number of persons who were all blind, and in very -wretched condition, for indeed they were scarcely alive. The elder twin -asked the inmates of the cave, “What great calamity has taken place -that you are all blind?” One of them answered, “It is a fact that our -eyes have been taken from us by those false women who are making a robe -spangled with human eyes, and furthermore Shagowenotha has robbed us of -our sister younger than we are.” The elder twin then asked the blind -people, “In what direction do the eye-robe-making women live?” His -uncle (his mother’s brother) replied, “Directly thither, toward the -north.” The boy said, “I shall make the attempt to go to get them.” - -So they two, the twins, started. In time they arrived at the lodge of -the women who were making a robe of human eyes; and one of the twins -said, “I shall go there.” When they reached the place where these women -obtained their water, he transformed himself, becoming a very small, -young, blue duck. When the youngest of these sisters, the makers of the -robe of human eyes, came to draw water she of course saw this pretended -duck and chased it around, but failed in her attempt to catch it. -Thereupon the water became turbid and she wholly lost sight of the -duck. The young water girl started back to the lodge. Having arrived -there, she related what she had seen, saying, “Verily, indeed, I think -there must be something hidden here (in my body). I do not know what it -is that stirs about inside.” The eldest of the sisters asked her, “How -long has it been so?” The youngest sister answered, “Just now.” So the -eldest sister examined her, and then said, “Indeed, you are pregnant, -it would seem.” In a very short time she began to have labor pains, and -it became evident that she would give birth to a child. She did give -birth to a male child, a fine boy, and all the sisters were pleased. - -Then, it is said, the new-born infant began to cry, and to quiet him -they showed him various things. They kept this up during the night, so -they did not get any sleep. In the early morning all fell asleep from -weariness. The infant, however, was covered with the unfinished robe of -human eyes. Just as soon as all were asleep the pretended infant -quickly rose, and, taking the robe of human eyes, he started away. He -soon arrived where he had left his twin brother to await his coming. -Then he said, “Come; let us start.” - -When they arrived at the place where the lodge of their uncles stood -they at once began to put the eyes back into the heads of their owners. -Everyone first made a selection from those on the robe of human eyes of -the eyes which were his. They were able to put eyes back into the heads -of all the blind uncles. Whereupon the latter were able to recognize -one another—their nephews and their brother-in-law, the son of -Dagwanoenyent, and also their sister. - -After this they began to hunt, and they dwelt there together. They were -happy and contented. And finally, it is said, they became rabbits.[4] - - - - - -2. THE CHILD AND HIS UNCLE - -Once there was a child who was left alone in a lodge in a forest; he -was enjoying himself by playing around the lodge. At last he was -surprised to hear what seemed to him the voice of a man, which said: -“Is there no tobacco? Is there no tobacco? I should like to smoke -again.” Then the child said to himself: “It would seem, indeed, that -there is some one around here saying, ‘Tobacco. Give me tobacco, for I -want to smoke again.’ Yet I have always thought that I am alone here. -In any event, I shall look around from place to place. It seems that -there is another story (loft) in this lodge, and that it is from that -place that this man is speaking.” But, forgetting his resolution to -look for the man, he continued to play until nightfall. - -The next morning, while he was again playing around the lodge, he was -once more surprised to hear the man saying, “Is there no tobacco? I -should like to smoke again.” Then the boy said, “Oh, pshaw! I forgot -this thing, but I think that I shall search this place tomorrow to -learn what this talking may mean.” - -So the next morning he looked around in many places. Finding the loft -in the lodge, he climbed up into it, and while he was searching the -place he was surprised to find a man lying down who was so lean that he -appeared to be merely dried bones covered with skin. The boy said to -him, “What is it that you want?” And the skeletonlike man replied, “The -only thing I desire is tobacco, for I want to smoke again.” The boy, -answering, said, “Where is it that tobacco may be found in abundance?” -The man replied: “It is to be found in a certain place which is, beyond -measure, one of forbidding difficulties and frightful aspect; and I -know that in that place dwell Seven Sisters and an old woman, their -mother and tutor. These people are immune from the effects of normal -orenda or magic power; and it is these people who have the tobacco.” -After a pause he added: “Along the way through which the path thither -goes are obstructions of the most appalling character. In the first -place, there stands a Tree, a Pine Tree, whose leaves drop on the -intruder, piercing his body and causing him to die. Some distance -beyond this point are two living things, which are called Osigwaon; -that is, two huge Rattlesnakes, which occupy each side of the path, and -which bite with deadly effect any intruder. Still farther beyond stands -a great rock, through an opening in which passes the path, and there -stand two great living things, two Sʻhagodiyoweqgowa, which also have -the power to kill any intruder who may succeed in reaching this point. -Farther on flows a river, on the other side of which stand two Blue -Herons, whose duty it is to give an alarm by loud cries to the Seven -Sisters and their mother on the approach of any intruder; and these, on -hearing the alarm, issue from their lodge in great fury, carrying their -war clubs, with which they quickly dispatch the unwelcome intruder. -Still farther on toward the lodge stands a tree, on which hangs the -dried skin of a human being, which, on the approach of an intruder, -sings, thereby giving the inmates of the lodge warning of the approach -of any person whatsoever, and these at once issue from their home, -bearing their war clubs, to kill the unwelcome guest.” After a long -pause the man of skin and bones continued: “This is the number of the -things which have the power to kill persons along the pathway to the -place where the tobacco is to be found.” [5] - -Then the boy replied: “That is all right, for it will not prevent me -from going after the tobacco, and then you shall be able to smoke. At -all events, I will go after the tobacco; I will start tomorrow.” Early -the next morning he started on his perilous journey toward the place -where the tobacco could be found. - -In time he arrived at the place where the first obstacle barred his -way, the Pine Tree having the magic power (orenda); this he found had -been transformed into a hickory tree. After looking at it for some -time, he finally rushed past it just as it was, although he boastingly -exclaimed, “It shall not fall on me.” And truly when he had got beyond -the tree he stopped and found that not a thing had touched him. - -Continuing his course, finally he came to the spot where the two -Rattlesnakes stood guard over the pathway. Going into the bushes which -surrounded the path, to hunt for two chipmunks, he killed two. -Returning to the two Rattlesnakes, he gave a chipmunk to each, saying, -“You must not in any manner enchant me. I recompense you with these -chipmunks for the favor I ask of you.” Seizing the proffered chipmunks, -the Rattlesnakes began to swallow them. - -Starting onward again in his journey, the boy continued his course -until startled by seeing the two Sʻhagodiyoweqgowa standing in the -narrow opening of the great rock. Going into the forest, he procured -some lichens, which he cut up. Making his way to the place where the -two Sʻhagodiyoweqgowa were standing, he said to them, “Do not enchant -me; for this favor I will recompense you with this tobacco,” and, -casting it to them, they received it, and he passed them and kept on -his journey. - -He had gone a long distance when he came to the place at which the two -Blue Herons were on guard on the farther bank of the river, at the end -of the log-crossing. Immediately he went along the river a short -distance and then began fishing; soon he took two fish. Returning to -the spot where the two Herons were, he said to them, “You must not give -the alarm, for I will recompense you with these fish for the favor -which I ask of you”; he gave each a fish and then passed on. - -Not far from there he came to the tree on which the entire dried skin -of a woman hung. For a moment he stood there and then he said, “Come -hither, thou mole; I am hungry (wearied).” Then the mole came forth -from out of the ground and the boy said to it, “I am entering your body -and I want you to go along beneath the surface of the ground and come -out directly under the place where that woman’s skin hangs yonder.” So -he entered the body of the mole, which went along at once under the -surface of the ground. When it reached the place where stood the tree -it came out directly under the woman’s skin. Then the boy came out of -the body of the mole and, addressing the dried skin of the woman, said, -“You must not tell that I am here. Do me this favor and I will -recompense you with wampum.” Then he went into the forest and peeled -off some slippery elm bark, which he formed into cylinders resembling -wampum; placing these in his pouch he returned to the spot where the -woman’s dried skin hung. When he arrived there he said to the dried -skin, “Now, I am bringing you a wampum belt,” [6] and he attached the -belt to the tree beside which she then stood, as he had requested her -to descend from her usual position. - -Again entering the mole, the boy went to the lodge, into which he went -without anyone knowing of his presence; no one of the Seven Sisters nor -their Mother knew of his entrance into their lodge. There he found a -kettle of hominy seasoned with the flesh of the bear (gannyaʹgwai-geon -owa ne shaʹgat), which he began to eat. But he was surprised to hear a -voice coming out of the fire say, Odegwiyo hodekhoni. Then the old -woman said, “This is certainly provoking: it is perhaps true that -Odegwiyo has indeed come into the lodge.” At once she got her war club, -with which she furiously struck the burning fire a blow, saying that it -was probable Odegwiyo was concealed therein, as the voice issued from -the fire. Just then the boy was greatly surprised to hear outside of -the lodge the voice of the dried woman’s skin singing, “I have detected -(out-eyed) Odegwiyo.” - -The old woman shouted to her daughters, “Have courage, my children, and -do your duty,” and then she derisively added, “Odegwiyo, you indeed -have courage,” signifying her contempt for the orenda, or magic power, -of the boy. Her children rushed out of the lodge, each one carrying her -war club, and they sought for the boy outside of the lodge, but could -find no trace of him. When they had about given up trying to find him, -the dried-skin figure of the woman again began to sing, “Verily, I have -told a falsehood”; and the old woman answered, “Forsooth, this is -discouraging,” and struck the dried skin of the woman a terrible blow. -The empty skin flew away, alighting on the top of another and larger -tree. - -In the meantime the boy got possession of the tobacco and at once went -out of the lodge, carrying it in a band which he had around his neck. -He had not gone far when the old woman said, “I have been saying this -for a long time. Now, Odegwiyo is yonder indeed carrying away the -tobacco.” They pursued him for some distance, but as he had outwitted -them and had shown them that he possessed as powerful orenda as they -had, if not greater, they soon gave up the chase. [Text incomplete.] - - - - - -3. DJOGEON (DWARF-MAN) AND HIS UNCLE - -Djogeon lived in the woods with his uncle. When the boy was old enough -to learn, his uncle taught him how to shoot; for this purpose he took -him out to hunt. When the uncle grew too old to hunt the nephew then -went alone. - -About noon one day while following an elk, a woman sitting on a log at -the edge of an opening in the forest called to Djogeon, saying, “Come -here and rest: I know you are tired.” At first he paid no attention to -her, but after she had called to him the third time he went to her and -sat by her side. She talked to him, and before he realized it she had -his head in her lap and had begun searching therein for vermin. - -He soon fell asleep, and when she was satisfied that he was sleeping -soundly she put him into a basket which she placed on her back and -started off with great speed, traveling until the sun had almost set. -Then stopping, she put her basket down and roused the young man, asking -him, “Do you know this place?” “Oh, yes,” said he, “my uncle and I used -to hunt here. I know the place very well.” They spent the night there. - -The next morning she searched again in his head until he fell asleep; -then putting him into the basket again, she hurried on as before until -late in the afternoon. She stopped at a lake and, putting the basket -down, she again awakened the young man, asking him, “Do you know this -lake?” “Yes; I have fished here many times with my uncle,” replied the -young man. Then, taking out of her basket a canoe no larger than a -walnut, she struck it with her hand repeatedly until it became large -enough to hold both. Then they both boarded it and paddled across the -lake. “We will now go home,” said she. “I have a mother and three -sisters; all the latter are married and live in the same lodge. We will -go to them,” she declared. - -Djogeon and his companion traveled on until they reached her mother’s -lodge. When they stood at the door her mother saw the stranger with her -daughter and cried out, “Welcome, son-in-law. I am glad you have come.” -Djogeon became the young woman’s husband, and they lived happily until -one night the old woman had a frightful dream, rolling out of her couch -and over the floor to the edge of the fire. Then her son-in-law jumped -up and asked his mother-in-law, “What is the matter? Are you dreaming, -mother-in-law?” She paid no attention to him but rolled about, -muttering to herself. Then he said, “I will make her listen,” and, -taking the pestle for pounding corn, he hit her a heavy blow on the -head. She started up, saying, “Oh! I have had such a bad dream. I -dreamed that my son-in-law would kill the Ganiagwaihegowa.” “Oh,” said -he, “I will attend to that in the morning. Now go to sleep, -mother-in-law.” The next morning the old woman told her son-in-law he -must kill the bear and bring it back quickly. So he sought and killed -the bear without much trouble and brought it home. - -The next night she dreamed that he must make a great feast for the -Dagwanoenyent,[7] and that he must invite them all to a feast and -provide so much food that they would not be able to eat it all. The -next day he hunted and killed a great many elk, deer, and bear. There -was an abundance of food, the lodge being full of meat, and still there -was more. Then he went out and called all the Dagwanoenyent to come to -a great feast prepared for them to eat their fill. They answered him, -all agreeing to be at the feast. Soon they began to appear, one after -another; they came in such numbers that the shelves, the floor, and the -seats were filled with them. They began to eat, and ate with a terrible -appetite. The old woman went around urging them, saying, “Eat, eat your -fill. I want all to have plenty to eat in my lodge.” They ate, and the -old woman still urged them, hoping that the supply would run short and -her son-in-law would be killed. The son-in-law, with his wife, her -three sisters, and their husbands went out to have more food brought in -case of need. At last the Dagwanoenyent ate until their jaws could move -no longer and their tongues refused to stir. They said, “We have had -enough. Mother, mother, enough.” When he heard these words the young -son-in-law motioned to the walls and roof, saying, “I want the roof and -walls of this lodge to become flint.” The old woman and the -Dagwanoenyent, seeing that they were caught, flew around in every -direction. The old woman begged for mercy. “Mother-in-law, you had no -mercy on me, so I will not let you out,” answered Djogeon. Then he -said, “I want this house to become red hot.” As it grew hot the -Dagwanoenyent flew about with terrible speed, knocking around the walls -and making such a noise as had never been heard in the world before. At -last all was still in the lodge. - -Then the nephew with his wife and her three sisters and their husbands -set out for the lodge of Djogeon’s uncle. They went by the road over -which he and his wife had come. When they reached the lake it was -covered with thin ice, which could barely hold up a small bird. The -young man took eight puffballs from an oak tree and, making himself and -his friends small, each one entered a ball; and when the eight balls -stood side by side on the ice by the edge of the lake, he said, “Let -the west wind blow,” and the west wind obeyed, sweeping them over the -lake to the other side. Then they came out of the balls and, resuming -their natural size, continued their way until they reached the lodge of -Djogeon’s uncle. - - - - - -4. THE WOMAN WHO MARRIED A GREAT SERPENT - -A woman and her only daughter lived together in a fine bark lodge on -the outskirts of a village. The daughter was attractive in form and -feature, but haughty and proud in her bearing. Many young warriors had -made proposals of marriage to her through her mother. Her customary -reply was, “That man is not as fine looking and handsome as I want a -man to be.” Her mother, however, remonstrated with her often on her too -haughty manner and selfish pride, but she disdainfully disregarded her -mother’s advice. - -One day the mother and daughter started off into the forest to gather -wood. When they were far from home darkness came upon them, which was -so intense that the mother said to her daughter, “I think we may as -well gather bark to make a temporary shelter and wood to make a fire, -so that we can remain overnight in this place.” So they constructed a -temporary lodge and kindled a cheerful fire, and made the necessary -preparations to stay there overnight. After preparing and eating their -evening meal they sat down on opposite sides of the fire to rest and -converse together. - -Suddenly, while the mother was dozing, a man came and stood beside the -girl. When she looked up at him she was amazed and charmed by his great -beauty of face and form. He wore a wampum sash around his body and a -fine headdress with black eagle plumes waving over it. His entire -person seemed to shine with paint and oil. Without ceremony he informed -the young woman that he had come to marry her and that he would await -her answer. Answering him, the young woman said, “I will first tell my -mother what you have said, and when I get her reply I will talk to you -again.” The strange man stood near the fire while waiting for an answer -from the two women. - -The young woman told her mother what he had said to her, and her mother -answered, “You must do as you yourself like. You have already refused a -great many men without good cause, so far as I know. Now, therefore, it -is for you to decide what you must do in this case. You must please -yourself.” With this equivocal response the girl went back to the man -and gave him her mother’s answer, adding, “I have decided to become -your wife. You may follow me to my mother”; then she took her seat at -his side. When they had been to talk to the mother they returned to the -fireside. He seemed to the mother also a very handsome man; so she -agreed to the marriage and the two became husband and wife. - -Then the young man said to his young wife, “I want you to accompany me -to my own lodge tonight.” Then removing the beautiful wampum sash, he -gave it to her for her mother, saying, “This shall be a sign for your -mother that we are married.” The mother received it and hung it up, for -she was much pleased with it. Then the man and his wife started off -toward his lodge. As they traveled on the wife could see in the -distance a large clearing, at one end of which she saw a lodge which -her husband pointed out to her as his. They went into it, and the -people within seemed to be delighted to see her; so she sat down in her -husband’s seat. They passed that night and the next day together. On -the second day the young husband said, “I am going out to hunt.” - -He went out. When he closed the door the young woman heard a very -strange noise; she did not know what to think of it. Then all became -still. In the evening she heard sounds of the same kind. Then the door -was flung aside and a tremendous serpent, with his tongue darting from -his mouth, entered the lodge and placed his head in the lap of the -young woman, asking her to hunt in it for vermin. She found in his head -a large number of bloodsuckers, angleworms, and other noisome -insects.[8] She killed all she found, whereupon then the serpent slowly -withdrew from the lodge and disappeared. - -In a moment the young woman’s husband came into the lodge and he -appeared to her handsome as ever. He asked his wife, “Were you afraid -of me when I came in a short time ago?” She replied, “No; I was not -afraid at all.” The next day he went hunting again. As he started out -of the lodge and closed the door she again heard the same strange -sounds that she had heard the day before. About midday she went forth -to get fuel for the fire and to bring water to the lodge. While thus -engaged she saw a huge serpent sunning himself upon the rocks; then -another, and soon another; and she began to be very homesick and -disheartened. - -In the evening her husband came home as before. After he had gone out -to hunt the third time she began seriously to think of escaping from -the terrible place in which she found herself, and firmly resolved to -try to do so. She went into the forest to gather wood, and while -standing there she heard a voice; turning toward the direction from -which it seemed to come she saw a very old man. When she looked into -his face he said: “My poor grandchild, you are very unfortunate. The -seeming man to whom you are married is evil and wicked. We have tried -many times to kill him, but he is very cunning and crafty, hence we -have not yet been able to destroy him. He is one of seven brothers. -They are all great sorcerers, and like all such evil persons their -hearts are not in their bodies. Their hearts are tied in a bunch of -seven, which is carefully hidden [9] under the couch of the eldest one. -You must now get it and escape with it. My friends and I will help you -all we can. Do as I have instructed you.” - -Going quickly to the lodge, she found indeed the seven hearts tied in a -bunch, which hung under the couch as the old man had said. Placing it -under her robe, she fled out of the lodge as rapidly as possible and -ran at top speed. Soon she heard a voice calling to her, “Stop! Come -back!” but she rushed on as fast as she could. Then the voice said, -“You may think that you can, but you can not escape me, no matter how -you may try.” All her strength seemed to leave her: but at that moment -her grandfather was at her side, saying, “I shall aid you now, my -grandchild,” and, taking hold of her robe, he pulled her out of the -water. Then for the first time she saw that she had been in the water -all the time. A great black cloud was above them, and she saw the -Lightning flash, and the Thunder began to shoot his arrows, and the -Wind lashed the water into great foaming waves. In a few moments the -young woman saw that her grandfather had killed a great and terrible -serpent. She saw also standing on the shore men resembling her -grandfather, who thanked her for the aid she had been to them in -killing the great serpent and his progeny; for the old grandfather had -blasted the bunch of hearts with the lightnings and had shot them with -his arrows, thus killing the serpent and his offspring. These other men -drew the great serpent out of the water and cut him in pieces. They -stuck the head on a pole, whereupon the head appeared to her more -fierce and ugly than before. Then her grandfather said, “Now, my -grandchild, you must go home with us.” After packing suitable loads of -the serpent’s flesh they started for home, each with a load of the meat -on his back.[10] - -In a short time they came to what seemed to her to be a lodge, which -they entered; there the young woman saw an old man whose hair was as -white as snow and whose manner and voice were kind. To him the leader -of the party said, “This woman of the human family has helped us to -kill the great serpent and his progeny.” The old man, looking up at -her, said, “My granddaughter, I am indeed thankful for the great help -you have given us in killing that awful serpent and his wicked -progeny.” While she was sitting there the old man said, “My -granddaughter, come here to my side.” When she stood beside him he -rubbed her body up and down with his hands, fortified with his orenda. -Whereupon several young serpents crawled from her; these were killed at -once by the men. Then the old man, remarking “You are now entirely -well,” bade her to be seated. - -While she remained in this lodge the younger people went out to hunt -when they had the inclination to do so. They would bring corn for her -to eat, as they knew she could not eat their food, which was in large -measure the flesh of the serpents. They would tell her where they had -gathered the corn, and they told her also the names of the people from -whom they had taken it; she recognized the names of some of the people -mentioned. - -One day the old man said to his sons, “Perhaps it would be better for -you to take the young woman with you to hunt. She shall thus secure -more orenda.” The sons agreed to this, saying, “It is well.” They told -her that one of their number was missing, saying, “Deep in the great -waters there is a terrible bloodsucker lying on a rock. One of our -number shot at it, but he was not quick enough to avoid the rush of the -great bloodsucker, and he was caught by it. He lies there on the rock, -and we can not save him, nor can we kill the bloodsucker. But you will -go with us, will you not?” She consented to go, and they started for -the place. - -When they arrived at the place they looked down into the water, far -into its depths, and there they saw the great bloodsucker. All these -men went high up into the clouds and shot arrows down into the water at -the great bloodsucker, but they all failed to hit it. Then they asked -the young woman to shoot an arrow. Willingly she took her bow and -arrows and shot into the water at the monster. The great bloodsucker -moved. At her second shot there was a terrible struggle and commotion -in the water. When all became quiet again, and while she was still up -in the clouds with the men, they saw that the great bloodsucker was -dead. Just as soon as the monster died their brother got loose and came -up to them, and they all rejoiced and then went to their home. - -After the woman had been with them about a year the old man said to his -sons: “I think that it is time that this young woman should go home to -her mother,” and to her the old man said, “You must not do any kind of -work—pounding or chopping. You must keep quiet for ten days at your -home.” - -When the time was up they took her toward home. She thought that they -walked along as ordinary people do. When they neared her mother’s lodge -they told her to do just as her grandfather had requested her to do. -She then saw that she was standing in water. A heavy shower of rain had -just passed over the earth. Her mother’s home was near at hand and, -bidding her well-going, they left her. She reached home in due time and -her mother was delighted to see her long-lost child. - -She observed her grandfather’s injunction for nine entire days without -any desire to break his command. But on the tenth day the women of her -family urged her to help them in their work. At first she refused, -saying that she could not do so. They urged her so hard, however, that -finally she struck one blow with the corn-pounder, whereupon the mortar -split in two and the corn fell to the ground. The orenda of the -Thunders had not entirely left her yet. This was why the old man had -enjoined her not to work for ten days. - - - - - -5. THE GHOST WOMAN AND THE HUNTER - -Once there was a young man in a village who was an orphan; he had -neither relatives nor home. He lived in first one lodge and then in -another. - -Once in the fall of the year when warriors were preparing to go to hunt -deer the orphan wanted to go but could not get a chance to do so; no -one wanted him as a companion. So he was left alone in the village. -When all the men had gone he determined to go, too, and he went off by -himself. Toward night he came to a sort of clearing and saw a lodge on -one side of it near the bushes; he looked into it but he could see no -one. In the dooryard was a pile of wood and everything inside was -comfortable; so the orphan decided to pass the night there. It looked -as though the other hunters, too, had passed a night there. He made a -fire, arranged a place to sleep, and lay down. About midnight he heard -some one coming in and, looking up, he saw that it was a woman. She -came in and stood gazing at him, but she said nothing. Finally she -moved toward his couch but stopped; at last she said: “I have come to -help you. You must not be afraid. I shall stay all night in the lodge. -I know you are going out hunting.” The orphan said, “If you help me, -you may stay.” “I have passed out of this world,” said she; “I know -that you are poor; you have no relatives; you were left alone. None of -the hunters would let you go with them. This is why I have come to help -you. Tomorrow start on your journey and keep on until you think it is -time to camp, and then I will be there.” Toward daybreak she went out, -starting off in the direction from which she said she had come. - -In the morning after preparing and eating some food he started on. In -the afternoon when he thought it was about time to stop he looked for a -stream. He soon found one and had just finished his camp as it became -dark. In the forepart of the night the woman came, saying, “We must now -live together as man and wife, for I have been sent to live with you -and help you.” The next day the man began to kill all kinds of game. -The woman stayed with him all the time and did all the necessary work -at the camp. - -When the hunting season was over, she said, “There is no hunter in the -woods who has killed so much game as you have.” They started for home. -“We shall stop,” said she, “at the first lodge, where we met”; and they -slept at the lodge that night. The next morning she said: “I shall -remain here, but you go on to the village, and when you get there -everybody will find out that you have brought all kinds of meat and -skins. One will come to you and say, ‘You must marry my daughter.’ An -old woman will say, ‘You must marry my granddaughter,’ but do not -listen to them. Remain true to me. Come back next year and you shall -have the same good luck. [This was at a time when the best hunter was -the best man, the most desirable husband.] The next year when getting -ready to hunt, a man will try to come with you, do not take him. No one -would take you. Come alone. We will meet here.” Before daylight they -parted and he went on his journey with a great load of meat on his -back. - -In the village he found that some of the hunters had got home, while -others came soon after. All told how much they had killed. This lone -man said, “I will give each man all he wants if he will go to my camp -and get it.” Accepting his offer, many went and brought back all they -could carry. Still there was much meat left. Everyone who had a -daughter or a granddaughter now asked him to come and live with the -family. At last the chief came and asked him to marry his daughter. The -orphan was afraid if he refused harm would come to him, for the chief -was a powerful man. At last he consented and married the chief’s -daughter. - -The next fall the chief thought he had the best hunter for a son-in-law -and a great many wanted to go with him, but the son-in-law said, “I do -not think I shall go this year.” All started off, one after another. -When all had gone he went alone to the lodge where he was to meet the -woman. Arriving there he prepared the bed, and early in the night the -woman came in; stopping halfway between the door and the couch, she -said, “I am sorry you have not done as I told you to do. I can not stay -with you, but I decided to come once more and tell you that I know -everything you did at home and I can not stay.” She disappeared as -suddenly as she came. - -Day after day the orphan went hunting, but he saw no game. He ate all -his provisions, and had to shoot small game—squirrels and birds—to eat, -for he was hungry. Returning home, he told the people that he had seen -no game. This woman who had befriended the orphan, it was said, was a -ghost woman. - - - - - -6. HAHNOWA (THE TURTLE) AND HIS FORCES ON THE WARPATH - -Hahnowa dwelt alone in his own lodge. He was a great warrior and had -led many war parties successfully. - -One day the thought again came to him that he should go on the warpath. -So following the lead of his desire, he made the necessary preparations -and then boarded his canoe and paddled away along the river, singing as -he went along, “I am on the warpath. I am on the warpath.” When he had -gone but a short distance from his lodge he was hailed by a man who -came running to the bank of the river calling out, “Hallo, friend! Stop -a moment! I will go too. We will go on the warpath together.” So -Hahnowa stopped at the landing, and there on the bank stood an elk, -which said to Hahnowa, “I should like to go with you on the warpath.” -Hahnowa replied: “Before giving my consent, I desire to see you run, -for we might be defeated and then we shall have to run for our lives, -and unless we can escape through our speed we shall be killed and -scalped. Now, therefore, run to that mountain and return.” The elk ran -with great swiftness to the mountain and was back again in a very short -time. But Hahnowa said, “You can not go, for you do not run fast -enough. Only swift runners may go with me.” - -Reentering his canoe, Hahnowa started off, singing, “I am on the -warpath. I am on the warpath.” In a short time a man hailed him, -saying, “Come back to the landing. I should like very much to go with -you on the warpath.” So Hahnowa turned and made a landing. Then he said -to his friend, “You must run to show me your speed, for you can not go -with me unless you can run very swiftly. Therefore run to that second -mountain and back at your highest speed.” Then Senon [11] showed his -great orenda and started off, but he had not got fairly started before -Hahnowa called him back, saying, “Come back; that is enough. You can -go.” So they two got into the canoe and started off, the Hahnowa -singing, “I am on the warpath. I am on the warpath. But you, brother, -smell quite strong.” - -As they paddled along they saw another man, who hailed them. Making a -landing, they asked the man what he desired. In reply he said, “I see -that you are on the warpath and I want to accompany you.” The Turtle -answered him, “If you are a good runner, I will take you. To test your -speed you must run to yonder second mountain and back.” So Kahehda,[12] -for it was he, turning, started on a run. In this attempt his feet -crossed and he stumbled and fell. But he quickly arose and had taken -but a few steps farther when Turtle called to him to stop, telling him, -“You will do. Come to the canoe.” - -So the motley crew started off, with the Turtle singing, “We are on the -warpath. You, brother, smell pretty strong. You, brother, have plenty -of arrows.” - -They had not proceeded far when a man from the bank hailed them, -saying, “Stop! Come to the land, for I want to go with you on the -warpath.” So the Turtle and his friends landed and the Turtle informed -Degiyahgon [13] that he must show great speed in running to be -acceptable as a companion on the warpath, and he said, “Run as swiftly -as you can to yonder second mountain and return.” Degiyahgon was -instantly off, breaking and crashing through the boughs and shrubbery -as he rushed headlong on his way. When Degiyahgon returned, the Turtle -said, “You have failed in your trial of speed,” and he and his friends -again got aboard of their canoe and sailed away, singing as before. - -They had not proceeded far when a man hailed them from the shore, -saying, “Bring the canoe to the land, for I desire to accompany you on -the warpath.” The Turtle replied, “I shall first come to see you run, -for we can take only swift runners, as something may happen while we -are gone which will make it necessary for us to run for our lives. So -go to that second mountain yonder and return as speedily as it is -possible for you to do so.” So Sigwaon [14] raised himself to run, when -Turtle exclaimed, “Oh, you will do! You may come with me, too.” - -So the picked band of warriors again started, the Turtle singing, “We -are on the warpath. You, brother, smell pretty strong. You, brother, -have many arrows. And you, brother, have a black face.” - -It was now nearly night and they were going to make war on the Seven -Sisters, whose dwelling place was not far distant. They soon arrived at -the place and disembarked. The Turtle told his companions that each -must choose the place best suited to his particular method of fighting. -So Senon declared that he would sit near the fireplace and that he -would attack with his odors the first person who approached the -fireplace. Kahehda chose the pile of wood for fuel, boasting that he -would attack with his arrows the first person who came out for wood. -Sigwaon on his part chose the skin bucket in which the shelled corn was -kept, declaring that he would assault the first person who should come -for corn. Lastly, Turtle exclaimed that he would station himself near -the spring and that if anyone went to draw water he would fight him. - -So in the early morning of the next day the mother of the Seven Sisters -arose and took a fire poker to stir up the fire on the hearth. Then -Senon, who was posted there, at once attacked her with his foul odors. -The aged woman fell back nearly stifled and unable to open her eyes. -Her daughters, the Seven Sisters, hearing the commotion, arose quickly -to assist their mother. Seeing the man fighting their mother, they at -once attacked him. At first he bravely repelled their assault, but they -got clubs and fought until they had killed him, and they then threw his -body out of doors. - -Now they started to make the fire, and one of their number went out to -bring in firewood. When she reached down to pick up a piece of wood she -felt a severe blow on the arm, and found her arm full of hedgehog -quills. She at once repelled this attack, and while she was fighting -Kahehda her sisters came to her assistance. On seeing what had caused -the trouble they took up pieces of wood and attacked Kahehda standing -among the logs. They hit him repeatedly on the head until they had -killed him, and then they threw his body away. - -Then one of the sisters needed dried shelled corn to prepare for making -bread for the day’s meal. Going to the bucket where it was kept and -putting her hand into it, she instantly felt a sharp blow, and looking -into the bucket she saw therein a huge Hagonsadji.[15] She called her -sisters to her assistance, who at once responded. Arming themselves -with clubs they struck Hagonsadji many blows until he was dead, but by -this time the sister who had been bitten by Hagonsadji was dead. - -Then the aged mother of the Seven Sisters asked one of the daughters to -bring water from the spring. Going to the spring, she stooped down to -draw up the water, whereupon she was seized by Turtle. He caught her by -the toe and held on persistently; she tried repeatedly, but she could -not get him off. Then she walked backward, dragging him along. When she -arrived at the lodge her mother was very angry and shouted, “Throw him -into the fire and let him burn up.” Then Turtle laughed out loud and -said, “You can not please me more than by casting me into the fire, for -I came from fire and I like to be in it rather than in anything else.” -So the old woman changed her mind and said, “I will take him to the -creek and drown him.” Thereupon Turtle cried out in great agony, “Oh! -do not do this. I shall die; I shall die if you do.” He begged hard for -his life, but it apparently availed him nothing. So the old woman and -the six living sisters, seizing Turtle, ruthlessly dragged him along to -the neighboring creek and cast him into it, thinking that he would -drown; he, of course, naturally sank to the bottom. But in a few -moments he rose to the surface of the water in midstream and, holding -out his claws as if exhibiting scalps, he exclaimed in derision, “I am -a brave man, and here is where I live,” and he at once sank out of -sight. - - - - - -7. THE OLD MAN’S GRANDSON AND THE CHIEF OF THE DESERTED VILLAGE - -A certain grandfather and his grandson lived together. They were the -only people of their tribe left. All the others had been killed by -sorcerers. - -When the boy became old enough he had bows and arrows given him by his -grandfather, and he would go out hunting. As he grew older he hunted -larger game, until he was old enough to kill deer. Each time the -grandson brought home game the old man danced and rejoiced and told the -youth the name of the game which he had brought in. - -One day the grandfather said: “Now, you are old enough to marry a wife. -I should like to have a woman here to cook. You must go south and find -a wife. The people there are good and healthy. None of them have been -killed off. For an ordinary man to reach their village it is a journey -of six years, but you will go much more quickly.” The grandfather gave -the young man, among other things, a pair of moccasins and sent him -off. - -About noon of the first day the youth came to an opening in the woods. -There he found a large village in the opening. He went to one lodge and -then to another, but he found that they were all vacant. Then he went -to the Long Lodge,[16] and he looked in; there he saw the dead body of -a young woman, well-dressed, with beautiful ornaments, lying on a bench -in the middle of the room. As he looked in, he thought, “I will go in -and take those things. They will be good presents for my wife when I -find one.” So he went in, took off the bracelets and neck ornaments and -then went out. After he was outside of the Long Lodge he said to -himself, “I think I will go home now and look for a wife another day.” - -So he started northward, as he thought, running along quickly. After a -while he came to a clearing, which, to his surprise, he found was the -one he had just left; he saw the same village and Long Lodge, and he -thought, “Well, I must have made some mistake in the direction.” He -took his bearings again and hurried on toward home. Again he came out -in the same village. “It must be that this woman brings me back because -I have taken her ornaments. I will give them back to her.” So he went -into the Long Lodge and put all the ornaments back on the dead body and -hurried homeward. On the way he killed a bear. Skinning it and taking -some of the best meat, he put it into the skin and carried it with him, -running as fast as he could, hoping to reach home that night. Once more -he came out at the same Long Lodge in the opening at the time it began -to be dark. “Well, this is wonderful,” thought he. - -He made up his mind to spend the night in the Long Lodge, so he kindled -a fire, spread out the skin, cooked his meat, and sat down to supper. -As he ate he threw the bones behind him. Soon he heard back of him a -noise which sounded like the gnawing of bones by a dog. “Perhaps it is -a hungry ghost that does this,” thought the young man. “Well, I will -give it some meat.” So he threw it pieces of meat and heard the sounds -made as they were being eaten. After he had eaten his supper he got -under the bearskin to sleep. But he soon felt something begin to pull -the skin at his feet. When the fire began to die out he arose quickly -and stirred up the embers, putting on more wood. All was quiet, -however, and he lay down again. After a while, as the fire began to go -down again, something crawled over his body and came up to his breast. -He threw his arms around it, wrapping it in the bearskin covering, and -sprang to his feet. A terrible struggle now began between the man and -his unknown antagonist. They wrestled from that place to the other end -of the Long Lodge and then down along the other side of the room. When -they had almost reached the place where they started the gray of the -dawn came; instantly the body in his arms dropped to the floor and lay -still. He lashed the bearskin around it closely; then, leaving it on -the floor, he cooked his breakfast. - -After breakfast he was curious to know what was under the bearskin, for -he thought it must be something connected with the woman. Opening the -bearskin carefully he found nothing but a blood-clot about the size of -his fist. First, he made a wooden ladle with his flint knife. Then, -heating water, he dissolved in it some of the blood. Forcing open the -skeleton woman’s jaws, he poured down her throat some of the blood. -Again he did the same thing. - -At length her breast began to heave. When he had given her half the -blood she breathed, and when she had taken all the blood she said, “I -am very hungry.” The young man pounded corn and made thin gruel, with -which he fed her; soon she was able to sit up, and in a short time she -was well again. Then she said: “This village was inhabited a short time -ago. My father was the chief of it. He and all his people have gone -south and they live now not far from here. Many men from the north -wanted to marry me, and when I was unwilling to marry them they -enchanted me in this place, so that my father and all his people had to -leave, and I was left here for dead.” “Come! I will go with you to -him,” said the young man. - -The young man and woman set out together for the south, and they soon -came to the village. The first lodge on the edge of the village was -inhabited by a Crow with a large family, who were very poor. The young -man was left at a tree outside the lodge to converse with Crow. He told -Crow the story of the Long Lodge and the recovery of the chief’s -daughter. The Crow hurried over to the lodge of the chief and said to -the chief and his wife, “Your daughter has come to life.” The old -woman, taking a club, began to drive the Crow out of the lodge, saying: -“You lying wretch! You know that no one has ever come to life after -being dead more than ten days.” “Oh, well; do not beat him,” said the -chief, “it may be true that our daughter has come to life, though dead -twenty days.” “She has,” said the Crow, “for she is over by my lodge.” -“Well, bring her here,” said the chief. - -The two young people then came on invitation, and, as they were both -willing, the young man became the chief’s son-in-law. After they had -been married a few days the young man told his wife to go and get the -best bowl her father had, for he was sick at his stomach and wished to -vomit. She brought the bowl, and he vomited it full of the most -beautiful wampum. This was an act which young wizards are expected to -perform after marriage. “Take that now to your father,” said he. She -took the bowl of wampum to her father as a gift from her husband. The -old chief was delighted, and said: “That is the finest man I have ever -seen. I knew that he was of good stock. This wampum will do me great -good.” - -Two or three days later the young man said to his wife: “You go and -borrow your father’s bow and arrows, for I want to go to hunt. All the -young men of the village are to hunt tomorrow, and I must go, too.” -Starting very early, each one went out alone to hunt deer. The Crow -went with the young man, and he said, “I will fly up high and look all -around to see where the deer are.” The Crow saw ten deer some distance -ahead, and, flying back, said to the young man: “I will fly behind -those deer and drive them this way. You can kill all.” The young man -stood behind and waited until the deer passed by; then he turned and, -as all were in a line, he killed the ten with one arrow. The Crow said -that in the village they never gave him anything but the refuse. “Oh!” -said the young man, “you can have one deer for yourself today.” The -Crow flew home with the news, and said: “What are all the other young -men good for? The chief’s son-in-law has killed ten deer long before -sunrise and the others have killed nothing.” None of the other hunters -had good luck that day. - -At night there was a feast and a dance in the Long Lodge. The -disappointed hunters planned to take vengeance on the young man, the -chief’s son-in-law. When going around to dance he came to the middle of -the Long Lodge, by means of witchcraft they made him sink deep down -into the ground. But the Crow now called on his friend, the Turkey, to -dig him up. The Turkey came and scratched until he dug down to the -young man, and with the aid of a bark rope, which the Crow had made, -together they drew him up. - -The old chief now made up his mind to leave the village and the bad -people, who were enemies of his son-in-law, and to go with the good -people of the village to live at the lodge of his son-in-law’s -grandfather. They all went and settled down there and lived happily. - - - - - -8. THE MAN WHO MARRIED A BUFFALO WOMAN - -Near the river, at the place now called Corydon, in Pennsylvania, there -lived a family of Indians. One of the boys arose very early one morning -and went to the river. The air was foggy, but the boy heard paddling -and soon saw two little people called Djogeon [17] in a canoe, who came -to the place where he was and landed. One of them said: “We came on -purpose to talk with you, for you are habitually up early in the -morning. We are on a buffalo hunt. There are three buffaloes, two old -and one young, which run underground. If they should stop in this part -of the country they would destroy all the people, for they are full of -witchcraft and sorcery. In two days you must be in this place very -early.” - -When the time was up the boy went to the same spot on the river bank -and in a short while the Djogeon came and said: “We have killed the two -old buffaloes, but the young one has escaped to the west. We let him go -because some one will kill him anyway. Now we are going home.” When -they had said this they went away. - -On the Allegany reservation the Seneca collected a war party to go -against the Cherokee. One of the company was the fastest runner of the -Seneca. Before they got to the Cherokee country they met the Cherokee -and all the Seneca were killed except the fast runner. He ran in the -opposite direction until out of their reach; then he started home by a -different road from the one on which the party had set out. The third -day, near noon, he came to a deer lick, and while he sat there he saw -tracks which looked like those of a very large bear; he followed these -until they led to a large elm tree; he found that the animal was not an -ordinary bear, but one of the old kind, the great Ganiagwaihegowa,[18] -that eats people, and he said, “It matters not if I die, I must see -it.” Climbing the tree and looking down into the hollow in the trunk he -saw the creature. It had no hair; its skin was as smooth as a man’s. He -thought: “I had better not attack that creature. I will go back to the -deer lick.” Getting down, he ran to the lick. Then he heard a terrible -noise and, looking back, he saw the animal come down from the tree. -Drawing back, he ran and jumped into the middle of the deer lick, -sinking almost to his waist in the mud; he could not get out, but he -could with great difficulty take a single step forward. He saw the -Ganiagwaihegowa coming toward the lick; when it got to the place whence -he leaped, it jumped after him. He dragged himself along, pulling one -leg after the other; the animal sank so it could scarcely move. The man -at last got to solid ground, but the Ganiagwaihegowa sank deeper and -deeper. When it reached the center of the lick it sank out of sight. - -The man ran some distance and sat down on a fallen tree. He did not -know what to do; he was faint from hunger, having had nothing to eat, -and was too tired to hunt. Soon a man approached and said, “You think -you are going to die?” “Yes,” he answered. “No; you will not; I come to -assist you. Go where I came from, off in this direction,” he said, -pointing to one side. “You will find a fire and over it a pot; rest -there and eat; men will come and trouble you, but pay no attention to -them. When you sit down to eat one will say, ‘Throw a small piece over -this way’; another will say, ‘Throw a bit over this way’; but pay no -heed to them. If you throw even a bit, you are lost, for they will -destroy you.” - -He went as directed and found meat and hulled corn in the kettle. As he -ate, it seemed as though a crowd formed in a circle around him, all -begging for a portion. They kept it up all night, but he paid no heed -to their begging. - -In the morning, after he had traveled a short distance, he met the same -man who sent him to the kettle, who now said to him: “I am glad that -you did as I told you. Now you will live. Go toward the east, and when -it is near night sit down by a tree. I will come to you.” - -He traveled all day, and near sunset he found a fallen tree and sat -down. Soon the man came and said: “Follow my tracks a little way and -you will find a fire and a kettle with meat and hulled corn in it; you -will be troubled as you were last night, but pay no heed to the words; -if you escape tonight, you will have no more trouble.” - -He went as directed; he found the fire and the kettle hanging over it; -the kettle was filled with meat and hulled corn. That night a crowd -around him begged for food as they did the night before, but he paid no -attention to them. After he had started in the morning the man met him -and said, “Keep on your way; you will meet no further danger, and will -reach home safe and well.” After going on a little way he turned to -look at his friend, and saw that instead of being a man it was -Sʻhagodiyoweqgowa.[19] He went along, and toward night he began to -think he had better look for game. He saw a deer, which he shot and -killed; then, building a fire, he roasted and ate some pieces of -venison. He was now in full strength. - -The next day he kept on, and in the afternoon he shot a deer. When -night came he lay down by the fire, but he could not sleep. After a -while he heard some persons coming to his fire—a couple of women, he -thought. One asked, “Are you awake?” “Yes; I am awake,” he replied. -“Well, my husband and I have decided to have you marry our daughter -here,” came the rejoinder. When she said this he looked at them, and -they were attractive women, especially the younger one. He consented to -her proposal. He did not know where to go, and thought that if he -married her he would have company and could find his way home after a -time. The two women stayed all night. In the morning the mother said, -“We will go to my home.” They walked on until noon, when they came to a -village where he thought a goodly number of people were living. He -stayed with them a long time. - -One night he heard a drum sounding near by and heard his father-in-law -say, “Oh! Oh!” The old man seemed frightened by the call. It meant that -the little Buffalo, which had escaped from the Djogeon and lived under -the hill, was going to have a dance and that all must come. That -morning they went to the place where the drum was beaten. The little -Buffalo was chief of all these people. He had two wives. When they got -to the place the whole multitude danced all night, and the little -Buffalo and his two wives came out and danced. He had only one rib -[19a] on each side of his body. - -The next morning the chief and his two wives came out and went around -in the crowd. Being very jealous, he pushed the young Buffalo Man away -from his wives and began fighting them; then he went away again. The -next morning the old father-in-law said to the man, “The two wives will -soon come out and go to the stream for water; they will pass near you, -but you must not speak or smile, for their husband is a bad, jealous -man, and if you smile or speak he will know it at once and will harm -you.” He did not, however, obey the old man’s words. The two women went -for water, and as they came back they smiled and looked pleased, and -the young man asked them for a drink; they gave it to him and went on. -His father-in-law said, “You have not done as I told you; now the man -will come out and say he has challenged a man to a foot-race, and he -will name you.” Soon the Buffalo Man came out and said: “I have -challenged this man to run. If I am a better runner than he, I will -take his life; if he is better than I, he may take mine.” They were to -begin the race early in the morning and were to run around and around -the hill. The one who was ahead at sundown was to be the winner. The -father-in-law said, “You must have an extra pair of moccasins to put on -if yours get worn out.” - -That morning the Buffalo Man came out, and saying, “Now start!” off he -went. At noon his friends told his opponent to do his best, for the -Buffalo Man was gaining on him, and had just gone around the turn -ahead. Soon the man overheard the Buffaloes tell the Buffalo Man to do -his best, for the other man was gaining on him. Shortly after noon the -chief’s son-in-law was only a few rods behind, and the Buffalo Man was -tired; the latter began to go zigzag and soon afterward his opponent -overtook him. - -The latter did not know at first how to shoot the Buffalo Man. He could -not shoot him in the side, for it was one immense rib; so he decided to -shoot from behind. He shot and the arrow went in up to the feathers, -only a little of it protruding. The two ran around once more, and as -they came near the stopping place the people encouraged the man to -shoot a second time. He did so, and the Buffalo fell dead. So the words -of the Djogeon were fulfilled that some one would come who would kill -the young Buffalo. The people crowded around the man and thanked him -for what he had done. - -After this the old man said to the people, “All can go where they -like.” They separated, but he and his wife with their son-in-law and -daughter went home. Then the mother-in-law said to the man, “Now you -must get ready and go to see your mother.” They started, the man, his -wife, and mother-in-law. They were ten days on the road. It was the -time of sugar making. When they got near his mother’s lodge his wife -said, “My mother and I will stop in these woods; your mother is making -maple sugar and we will help her all we can.” The young man saw his -mother and at night went to the lodge, leaving his wife and her mother -in the woods. - -In the night the wife and mother collected all the sap and brought a -great pile of wood. The next morning when the mother and her son went -to the woods they found no sap in the troughs under the trees, but when -they got to the boiling place the big trough was full and a great pile -of wood was near by. The work continued for some days. Then the old -woman said to her son-in-law: “It is time for me to go home to my -husband, and now you may be free. Have no hard feelings. I shall take -my daughter with me. You must stay with your mother. There are many -women about here who want to marry you, but do not marry them; there is -but one that you should marry—the granddaughter of the woman who lives -in the last lodge at the edge of the village. They are very poor and -the girl takes care of her grandmother. You may tell the people when -you get home that you saw buffalo tracks in the swamp; let them come -out and shoot; the more they shoot the sooner we shall get home.” - -The man told the people that he saw tracks in the swamp. The people -went out, but did not get far before they overtook the Buffaloes and -killed them. The man knew all the time that they were Buffaloes, but in -his eyes they seemed like people. As he had been absent from his people -so long, and as the rest of his company had been killed, the Seneca -thought him a great man. The women sought him as a husband for their -daughters, but, refusing every offer, he married the granddaughter of -the old woman who lived in the last lodge on the edge of the village. - -When the Buffaloes were shot the people thought they had killed them, -but in reality they had not done so. The Buffaloes left their carcasses -behind, which the people ate, but their spirits went back to the old -man and they were Buffaloes again.[19b] - - - - - -9. A WOMAN AND HER BEAR LOVER - -A man and his wife with two sons—one on the cradle-board yet, and the -other three or four years old—lived in the woods. - -After a while the elder boy became puny and sickly. The man was much -troubled by this and began to think that his wife was to blame. Every -day he set out to hunt, and the woman went to get wood and to dig wild -potatoes. - -One day the man resolved to watch his wife; so he hid himself near the -lodge instead of going to hunt. In a couple of hours the wife came out, -gayly dressed, her face washed, and her hair oiled; she walked quickly -to the woods. He followed her stealthily. She stopped at a large tree -on which she tapped with a stick and said, “I am here again.” Presently -a noise as of scrambling was heard in the tree, and a great Bear came -out of the hollow in the trunk and slipped quickly to the foot of the -tree. After a while the woman went away, and the Bear again climbed the -tree. The man set off, seeking wild potatoes. Finding a place where -there were many good ones, he dug up a large quantity. - -The next day he took the woman there and dug up as many as she could -carry; he then sent her home, saying that he would go hunting so that -they could have a good supper. The hunter then went straight to the -tree in which lived his wife’s lover, the Bear, and, tapping twice on -it, said, “I am here again.” The Bear soon stuck his head out, and the -man shot an arrow at him which brought him to the ground. The hunter -left the skin of the Bear; he merely opened his body and took out the -entrails, which he carried home. - -The woman was glad and said to the little boy, “Your father has brought -us a good dinner.” She cooked the entrails and the wild potatoes. They -all sat down to eat, and the woman ate very heartily; but the man said -that he was sick, and did not eat of the entrails. When she had nearly -finished eating and her hands were full of fat, her husband said to -her, “You seem to like to eat your lover.” “What?” she said. “Oh! eat -more, eat plenty,” he replied. “I shall eat two or three mouthfuls -more,” she said. As she was doing this, he said again, “You seem to -like to eat your husband.” She heard him this time and knew what he -meant. Jumping up, she ran out and vomited and vomited. Then she ran -off into the woods to the westward. The next day she took medicine, -which caused an abortion, resulting in delivery of two bear cubs. -Leaving them on the ground, she cut off her breasts and hung them on an -ironwood tree. - -A couple of days later the father said to the elder boy, “I think I -must go after your mother; you stay in the lodge and take care of your -little brother.” Then he brought a bowl of water and put feathers in -it, saying, “If anything evil happens to me the feathers will be -bloody.” - -He started west. The first day he found the cubs and breasts on the -ironwood tree, which he knew came from his wife. - -After leaving the cubs the woman went on until she came to a village. -She stopped in the first lodge at the edge of the village, where a -family of Crows lived. The woman said that she was looking for a place -to live, and, being a young woman, would like to get a husband. The old -Crow said to one of his sons: “Run over to the chief’s lodge, and tell -him that there is a young woman here who would like to get married. -Perhaps one of his sons would like to have her.” The boy did as -directed. “All right,” said the chief, “let her come over here.” The -woman went over. She had her hair pulled back and tied tight at the -back so there were no wrinkles on her face, and as her breasts were cut -off, she looked like a young woman. One of the chief’s sons married -her. - -Two days later her husband appeared at the lodge of the Crows, asking -whether they had seen such and such a woman. “I have come looking for -my wife, who left me four days ago,” said the man. “Yes, such a woman -came here two days ago. She is married to one of the chief’s sons.” “Go -over,” said the Gagahgowa [20] to one of his sons, “and tell the chief -that his daughter-in-law’s husband has come.” The young Crow went over -and delivered the message. “Have you ever been married before?” asked -the chief of his daughter-in-law. “No,” replied the woman. “Then he -lies,” said the chief to the Crow’s son. Turning to some of the -warriors, he said: “We do not want such a fellow as that hanging -around; go over and kill him.” The warriors went over to the Crow’s -house, killed the man, and threw his body away. - -Immediately the feathers in the bowl were bloody, and the boy knew that -his father was dead. The next day he started westward, carrying his -little brother on his back. Following the trail, they found the two -cubs lying on the ground. Then the little fellow on the cradle-board -looked at them, then at the breasts on the tree, and he knew that they -belonged to his mother. They went on until they reached the Crow’s -lodge, where they inquired, “Have you seen our father, who came after -our mother?” “Oh, yes; the chief has killed your father, and your -mother is at the chief’s lodge. She is the wife of one of his sons. You -run over and tell the chief that his daughter-in-law’s two sons have -come after her.” He went and told his message. “Have you ever had any -children?” asked her father-in-law and her husband. “No,” she said in a -faint voice. “Go home,” said the chief, “and tell them my -daughter-in-law never had any children. She is a young woman. How could -she have two sons?” Then, turning to the warriors, he said: “Run over -and kill those lying children. I do not want to have them around here.” -When his sons came home the Gagahgowa said: “They will kill those two -boys. It is a pity. Let us hide them.” When the warriors came the -Gagahgowa said, “They have gone; they went back home, I think.” - -The Crows cared for the boys. After a while the old Crow said: “Let us -go away from here. Let us go far away into the woods where there will -be good hunting. These little boys will bring us luck.” The Crow family -moved far away into the deep woods; they planted corn and beans and had -good crops. The boys grew up and hunted; they had great luck and -obtained much game. The whole Crow family were fat and happy. - -After several years the old chief at the village said one day: “I have -not seen that Crow family for a long time. Run over, somebody, and see -how they are getting along.” A runner, Haheshe,[21] went over and, -finding the Crow place in ruins, came back and said that their lodge -had tumbled down and that they had gone away somewhere. “Go,” said the -chief, “a number of you, and find them. They must be somewhere. Do not -come back until you know where they are living now.” After a long -search they found the Crow family living in happiness and plenty, far -away in the woods. When they told the chief he said, “Let us all go -there. There must be good hunting in that place.” - -As soon as they were on the road it began to snow and to grow cold. It -continued to snow heavier and faster, the snowflakes being almost as -large as a man’s hand. The young chief and his wife hurried on ahead. -She had a child on her back. They reached the Crows’ lodge almost -frozen to death and covered with snow. The rest of the family were -either frozen to death, buried in the snow, or forced to turn back. The -snow was light near the Crows’ lodge, but as there was a great pile of -deer carcasses near it, they had to carry them in. The elder brother -was employed at this work when his mother and her husband came. Calling -out, “My son!” she came near him. He pushed her back with a forked -stick. She put her baby on him. He threw it on the ground in the snow. -Just then the old woman of the Crows came out and said: “You should not -do so. If your mother is wicked, you should not be likewise. Let them -come in.” And Gagahgowa, the old Crow, allowed them to live there. - - - - - -10. THE FOX AND THE RABBIT - -One winter a man was going along quietly over a light, freshly fallen -snow. All at once he saw another man coming toward him. The other man -when within hailing distance shouted, “I am Ongwe Ias” (i.e., I am a -man-eater). The first man decided to run for his life. Starting on a -run, he circled round and round, trying to escape, but the other man, -who was also a swift runner, was gaining on him. When the first man saw -that he could not escape, he took off his moccasins and, saying to -them, “You run on ahead as fast as you can,” he himself lay down and -became a dead rabbit, half rotten, and all dirty and black. - -When the second man came up and saw the black, dirty old carcass and -the tracks ahead, he ran along after the moccasins. When he caught up -with them and saw that only moccasins had been running on ahead of him, -he was very angry, thinking, “This fellow has surely fooled me. The -next time I will eat the meat anyhow.” - -Thereupon the man-eater turned back. As expected, the dead rabbit was -gone, and he followed the tracks. He soon came upon a man who sat -rolling pieces of bark, making cords. The man-eater asked, “Have you -seen a man pass by here?” No answer came from the cord-maker. Again he -asked and then pushed the cord-maker until the latter fell over; -whereupon he answered, “Yes; some one passed here just now.” The -pretended cord-maker had sent his moccasins on again. - -The man-eater hurried on, and the cord-maker, springing up, ran on a -little and then turned himself into an old tree with dry limbs. He had -made a circuit and came in ahead of the man-eater. When the latter came -to the tree, he said, “I believe that he has turned himself into a -tree;” so, punching the tree, he broke off a limb that looked like a -nose, and that fell like dead wood. Then the man-eater said, “I do not -think that it is he,” and started off again on the trail of the -moccasins. - -When he overtook the moccasins he thought, “I now believe that the tree -was the man, and that he has fooled me again.” He hurried back; when he -came to the spot where the tree had been it was gone, but where he had -broken off the limb he found blood. Then he knew that the tree was the -man he was seeking, and he followed the tracks. - -When the man saw that his enemy was after him again, he fled until he -chanced to come upon the body of a dead man, which he pushed on the -path. When the man-eater came up, he said, “I will eat him this time; -he shall not fool me again. I will finish him.” Then he ate the putrid -carcass. The other man thus escaped his enemy. - -[It is said that the man with the moccasins was a rabbit, while the -man-eater was a fox.] - - - - - -11. THE SNAKE WITH TWO HEADS - -In olden times there was a boy who was in the habit of going out to -shoot birds. - -One day in his excursions he saw a snake about 2 feet long with a head -at each end of its body. It so happened that the boy had a bird and, -dividing it in two parts, he gave a portion to the snake in each mouth. - -The next day he fed it again; and the youth made up his mind to do -nothing but hunt birds to feed the snake. He went out every day and -killed many birds and the snake grew wonderfully large. The boy, too, -became a very good shot; he even killed black squirrels and larger game -to feed the snake. One day the misguided youth took his little sister -along with him and pushed her toward the snake, which caught her with -one of its heads and ate her up. - -The snake kept growing and ate larger and larger game. It devoured -anything the boy brought to it. At last it formed a circle around the -entire village of his people. The two heads came near together at the -palisade gate, and they ate up all the people who came out. At last -only one man and his sister remained. When the snake had swallowed -enough persons it dragged itself off to the top of a mountain and lay -there. - -That night the man who was saved dreamed that he must make a bow and -arrows and take certain hairs from his sister’s person and wind them -around the head of each arrow; then he was to anoint the end of each -arrow with blood from his sister’s catamenial flow. - -When the man arrived near the mountain he shot an arrow at the monster, -which struck it and worked into its body; and every arrow that the man -shot did likewise. Finally the snake began to vomit what he had eaten. -Out came all the people in pieces—heads, arms, and bodies, and wooden -bowls—for the people had tried to defend themselves with every kind of -weapon that they could grasp. The snake then began to writhe and squirm -violently and at last it rolled down into the valley and died. - - - - - -12. A HUNTER PURSUED BY GENONSGWA [22] - -Among a certain people in times past four warriors decided to go off on -a hunting expedition. In order to reach their destination they had to -ascend a large stream in canoes. Now, it is said these men were the -inventors of bark canoes. - -The eldest member of the party said, “We will go and land at a point -which is called Kingfisher’s Place.” They had then been out for several -days, and so after he had told them this they felt glad to know that -soon they would land somewhere. They entered the mouth of an affluent -of the stream upon which they first started and, having arrived at -their destination, the leader of the party said, “This is the place.” -After they had landed and established their camp the leader said to his -comrades, “Now, you must hunt and bring into the camp all the game you -can.” It was then early in the summer. He told each one to do the best -that lay in his power, with a strict command to observe the usual fasts -and injunctions. - -In the morning of the day following their arrival at the Kingfisher’s -Place the leader in behalf of his men and himself besought the Stars, -the Moon, and the Sun to prosper them and to give them a large measure -of success in killing an abundance of game for their larder. Being -expert hunters, they soon had plenty of meat and furs; the meat was -dressed and properly cured, while the skins were prepared for tanning -later. - -One day one of the hunters said: “I am going a little farther away than -usual. I am hunting elks.” But the leader said to him: “You must be -careful in all that you undertake. No man must take any chances by -going far out of the usual bounds, for I fear something evil may come -to us.” - -Now, it so happened that one of the hunters was exceedingly stubborn -and would not accept advice from any source. So, without regard for the -timely caution of his chief, he went farther than he had intended to -go, after an elk. When night came all the hunters reached camp safe, -except this stubborn man. As the others gathered around their fire at -night they discussed his probable fate if he had gone too great a -distance, reaching the conclusion that he had gone farther away than he -had intended to go. - -Now, the stubborn man had traveled all day. When night came on he -erected a brush lodge and kindled a bright fire. He had encamped near a -stream. Soon he heard in the distance voices which seemed to be those -of human beings. Looking across the stream he saw on the farther bank -what he believed to be two women, one carrying a baby which seemed to -be very fretful, for the woman sat down and nursed it continually. The -hunter, who was deceived as to the true character of the supposed -women, was delighted to see people of any kind at that time. - -Now, the women saw him at the moment he looked across the stream to -learn what kind of people were making the sounds he had heard; and one -of them hailed him with “Brother, how did you cross the stream?” It -seemed strange to him that these women should call to him from so great -a distance, but he told them to cross just below the point at which -they then were and to come directly toward his fire and camp. The women -kept on asking him, however, how he had crossed, but he answered only -as before. Nevertheless, the women continued to say, “Tell us. You must -have crossed in some place.” The hunter, still dissembling, said, “Yes; -I did cross right there where I have shown you.” While he talked to -them he reached the conclusion that these women were not human beings, -but that they must be Genonsgwa, of whom he had heard so much in the -traditions of his people. Nevertheless, they were clothed like the -women of his people, and one of them was quite beautiful in form and -feature. - -One of the women asked him if she could not stop with him overnight. -The young hunter replied, “Yes; if you will come across the stream.” -After looking at them more closely, he was firmly convinced in his mind -that they were not women of the human species. Then one of the women -said to her companion, “We will go on a little farther; perhaps we may -find a ford.” Ascending the stream a short distance, they came to a -footbridge consisting of a fallen log, on which the man had crossed. -One of the women said to the other, “This is surely the place where he -crossed.” - -When the hunter saw them crossing on the footbridge, he went quickly -some distance downstream and then, crossing at a ford, he again -ascended the stream to a spot opposite his camp. - -The moment that the women arrived at his camp fire the hunter became -afraid, because of their actions. On looking across the stream they -soon saw that the man was then where they themselves had just been, and -one of them at once called to him: “Why do you run from us? Nothing -will happen to you, so come back here. We will do you no harm.” Making -no reply to these challenges, the man saw one of the women pick up his -tomahawk and draw her finger across its edge, saying, “I do wonder -whether this would kill a person or not?” The hunter shouted to her, -“Yes; it can take a person’s life, so put it down at once, lest it do -you harm.” She laid down the tomahawk and became very angry, because -she saw that the hunter was determined to keep out of her way. As these -women showed so great anger, the hunter felt sure they were in fact -Genonsgwa. - -Realizing that they were determined to reach him, the hunter told them -to come across the stream directly to the point where he then stood, -assuring them that he would remain there until they arrived. One of the -women had requested him several times to return to the opposite side of -the stream, but his only reply was, “You, yourself, come here.” This -answer only made her angry. Finally the two women started for the -footbridge, telling the hunter to wait for them, and again he assured -them that he would do so. But when he saw them crossing he descended -the stream and recrossed it at the ford; so when they arrived at the -place where he had said he would await them, he was back at his own -camp. - -The women could not walk side by side, but one had to follow the other. -The younger one carried the baby. When they saw him back at his own -fire, they became quite enraged, and one of them said to him, “A time -will come when I shall get at you.” The hunter replied, “You kill human -beings, and this is the reason why I do not want you to reach me.” One -of the women tauntingly replied, “On the other hand, you are not able -to kill anybody.” Then the hunter said, “You are very angry now, but I -am about to show you that I can kill you.” Drawing his tomahawk, he -struck a huge rock, which crumbled into small stones from the blow. -“Well!” said one of the women, “I do believe that he can kill some -persons.” Picking up his bow and arrows, the hunter aimed a shot at a -tree, which he hit with terrific force. Seeing his skill, one of the -women said, “There, he is really a man to be feared,” and she showed -signs of astonishment at his feats. The younger woman exclaimed, “We -have now come into contact with Thunder (i.e., Hinon), it seems.” But -the elder one said: “Now, I am determined to work my will. He is -dodging around in an attempt to escape, but I shall do what I intended -to do at first.” - -While they were talking it grew dark and, night coming on, the hunter -could not see them but he could still hear them converse together. The -elder woman was angry to think that he had endeavored to avoid them in -every way. Having discovered who they were, the hunter was very -cautious in his movements and continually on his guard lest they come -on him unawares. Finding that, under cover of the darkness, they were -recrossing the stream on the footbridge, he went down under the water, -where he remained, going up and down in the middle of the stream bed. - -When the elder woman could not find the hunter her anger was wrought up -to a high pitch against him. He remained in the water until daylight, -however, when coming up out of the stream he started off toward the -camp of his fellow hunters. He was a very swift runner and possessed -good staying powers on the race course; but when it was nearly midday -he heard a voice behind him saying: “Now I have caught up with you. Now -you are within my reach.” (The other members of this band were sad at -the loss of this man, and so they had not gone out to hunt on this -particular day.) When the fleeing hunter saw the woman overtaking him -he put forth his best efforts to maintain his exhausting pace, but he -felt his strength was fast failing him. At every sound of her voice he -fell to the ground from the effect of her orenda.[23] He knew by her -manner that she was greatly enraged at him for attempting to escape -from her. - -Seeing that he could not possibly escape her by running he decided to -climb a tree. He did this none too soon, for he had just reached a -hiding place in the thick upper branches when the elder of the women -came to the tree. Like all Genonsgwa she could not look up into the -tree, for they are prevented from doing so because of the stony -covering of their bodies. In a short time the younger of the women came -up bearing the baby. Having nursed the child she said, “We will now -hurry.” Like her mother she could not look up into the tree, and so she -did not see the man. Then the elder said, “I shall keep on for the -reason that he is probably only one of a large hunting party.” As soon -as the child had finished nursing she desired to know how far the man -was ahead of them. - -Taking a small, animate finger [24] from her bosom, the elder woman -placed it on the palm of her hand and asked it where the man was at -that time. In reply the finger stood on end, pointing directly at the -man in the tree. But the women, not understanding this, were somewhat -puzzled. While they were thus perplexed the hunter, realizing in a -moment the priceless value to them of the animate finger, decided to -steal it, if possible. So, slyly slipping down the tree, he struck the -ground with a bound, and before the two women realized what had -happened he had snatched the finger from them and had made good his -escape. With a wail of despair the Genonsgwa women called to the man to -give them back the finger, saying, “You will cause us much unnecessary -trouble if you do not return the finger to us.” But, finding the finger -of great service to him, he paid no heed to their pleadings. - -He could run much faster since he got possession of the finger, as it -was his adviser and guide, indicating to him clearly the path to be -taken. He consulted it to learn how far he was from the camp of his -friends and in what direction the camp was located. After asking it -these questions, he would place the finger on the palm of his hand, -when it would point in a certain direction. After running some distance -he would consult again this animate finger. At last it did not stand at -an angle but pointed horizontally, and the hunter knew that he had -arrived very near the camp of his fellows. Having reached the camp, he -ate some food and regained his strength. He then told his comrades that -two Genonsgwa women were following him closely, although it is said -that after they lost the animate finger they could not go much faster -than a slow run. When the hunter had told his story the chief of the -party said, “We must gather up all our things and go home tomorrow.” - -The next day, just as they had placed all their things in the canoe and -had pushed off from shore, they saw the elder of the women, who called -from the bank: “Give me back what you have stolen from me. If you will -return what belongs to me, you shall be successful; you shall always -have good luck.” She was weeping and was evidently in great distress. -Then the chief of the hunting party asked: “What did you take from her? -It may be true that we shall have greater success if you return it to -her. I think you would better do so. Show me what you took from her.” -The young hunter then drew out the animate finger and showed it to him. -The chief at once said, “Let her have it again.” The hunter replied: -“It is well. I suppose she will never molest us again.” - -Now, all the party were aware that the woman was a Genonsgwa. Placing -the animate finger on the palm of his hand, the hunter held it out as -far as he could over the stream toward her. In reaching over the water -she lost her balance and fell into the stream. She sank at once, and -all that the hunters saw was bubbles arising from the water. Then the -young hunter said, “Let us be off quickly.” He retained the animate -finger, which he afterward used in all his hunting expeditions. - -The party reached home safe in due time. The young hunter became noted -for his skill, owing to the animate finger, which he always consulted -and which would always point out where he would find whatever game he -wanted to kill—bear, elk, beaver, or pigeons. - -So it happened that ever afterward he had a great supply of all things -good to eat and of many fine furs and feather robes. - - - - - -13. THE GRANDMOTHER AND HER GRANDDAUGHTER - -There was a grandmother living with her granddaughter. They had a skin -of some kind for their blanket, the hair of which had largely worn off. -Suddenly they found that the skin had become alive [24a] and was angry, -and with all their might they ran for their lives. They heard the skin -coming in fierce pursuit and it seemed very near to them. Then the -grandmother began to sing, saying in her song, “My granddaughter and I -are running our best for life; my granddaughter and I are running our -best for life.” At the end of the song she could scarcely hear the -sound of the animate skin following them. Not long afterward she heard -it more plainly, but then they were near home. When they reached the -lodge, the animate skin was so near it almost caught them. When they -jumped through the door the skin clawed at them, scratching their -backs, but they got in. The skin was a bear. The old woman and her -granddaughter were chipmunks. Chipmunks now have stripes on their backs -as the result of the scratches received by the two mentioned above. - - - - - -14. THE WOMAN WHO BECAME A SNAKE FROM EATING FISH [25] - -In the old times a young man and his wife lived together very happily -in a village. The young man had a hunting ground one day’s journey from -the village. There in the forest he had a lodge. He usually asked his -wife to go with him. She replied always that she would be very glad to -go and to have a good time there; thereupon he said, “Let us make ready -and go.” They would set out on their journey and would reach the place -in the evening. After making a fire and cooking their supper they would -spend the evening pleasantly. - -The day after one such night the man went out and found plenty of game. -He had like success on the second and third days. Everything seemed to -be auspicious. - -On the fourth day, while the man was gone, the woman saw many fish in -the neighboring stream when she went for water and decided that she -could catch some. So she caught several in the water basket. “What good -luck I have had,” said she; “my husband will be surprised to have fish -for supper.” She cooked and ate half of the fish and put the rest away -for her husband. After a while she began to be thirsty. Going to the -water basket she found it empty, so getting down on her hands and knees -she began to drink from the stream. After a while she thought that she -would stop drinking, but being still very thirsty, she drank more; then -she drank still more, and, on raising herself, she saw that she was -turning into a snake. - -Meanwhile her husband came home. He did not find his wife in the lodge -and seeing no water basket, he thought she had gone for water. Hurrying -to the stream, he arrived there just in time to see her lower parts -become those of a snake. She told him what had happened with regard to -the fish—that she had had such a hunger for them that she had eaten a -good many; and that she was sorry, very sorry, to leave him, but that -she must go to the lake into which the stream flowed. She said, -further, that in the lake was a serpent with which she had to fight a -great battle, and that he might go to look on, and that he should burn -tobacco for her success in the fight. - -The woman floated down the stream, and her husband followed her. He saw -the great battle in the lake. During this struggle the serpents would -raise their heads from the water higher than a great lodge, and they -fought and fought fiercely. She conquered the other serpent, but her -husband did not wait to see the end. He went home. - -After a while the husband was told in a dream that he must make a -basswood woman and dress her up. He did this, using his wife’s clothes. -The figure became just like his former wife. In another dream he was -told that he must not touch the basswood woman for ten days. He -refrained from touching her for nine days. But on the tenth day—she was -so like his former wife—he touched her, whereupon she disappeared -forever, there being nothing left in her place but a basswood stick. - - - - - -15. GAQGA (THE CROW) MAKES A JOURNEY AND KILLS MANY PEOPLE - -A man, a Gaqga, was traveling. He did not know whence he came, nor -whither he was going. As he journeyed along he continually thought: -“How did I come to be alive? Whence did I come? Whither am I going?” - -After traveling a long time, he saw smoke through the forest, and -approaching it, he found four hunters, named Djodjogis.[26] Being -afraid to go near them, he hid in the thickets and watched them. The -next morning, after they had departed to hunt, Gaqga crept up to their -camp and stole their meat, which he carried into the woods, where he -made a camp for himself. He was lonely and said, “I wish there was some -other people here.” - -One morning he saw that some person was living west of his camp. Going -to the lodge, he found a man, his wife, and five children; they were -Djoñiaik [27] people. Gaqga ate the youngest child first and then he -ate the other four; in the meanwhile the father and the mother strove -to drive him away, but they could not. Then, leaving old Djoñiaik and -his wife crying for their children, he went home. Some time after this -he saw another camp off in the southeast, where he found a family of -Ganogeshegea28 people. Being afraid of the old people, he ran off, but -they ran after him and beat him on the head until they had driven him -far away. Then the man said, “Is it not a shame that such little -fellows should beat me,” but he dared not go back. - -Now he roamed over all the forest, but he could not find his camp. At -last, saying, “Well, let it go; I do not care,” he walked on toward the -north. Just before dark he saw a camp. Going cautiously toward it, he -saw therein four men and a large quantity of meat. That night he hid in -the woods. Next morning, looking toward the camp, he again saw the four -hunters, and thought, “I will wait until they have gone to hunt and -then I will get their meat.” - -Soon after this he heard the hunters moving around; then all became -quiet and he concluded that they had gone. He crept slowly toward the -camp, but when he reached it he could not find a bite of meat. These -were the same four brothers from whom he had stolen before. They had -now finished hunting, and had packed their meat and started for home. -Disappointed by this failure, he walked on; toward night he saw a camp, -and, creeping near it, he again saw the four hunters. He listened to -what they were saying. One said, “I wonder who stole our meat that -day.” Another said: “I think that man is walking around in the woods. I -think his name is Gaqga.” “Oh,” thought Gaqga, “they are talking about -me. They will be on the watch. How can I get their meat?” Then he said, -“I wish them all to sleep soundly.” They fell asleep, and he went up -boldly and took all their meat and hid it in the woods, saying, “This -is the kind of man I am.” - -The next morning the four hunters missed their meat. One said, “Who has -stolen our meat?” Another said: “I dreamed that I saw Gaqga around -here. I saw him go off toward the southwest.” Then all said, “Let us -follow the direction given by the dream.” They started and soon came to -the place where Gaqga was camped. He had been out all night and was now -sleeping. One of the men said, “Let us kill him.” “No,” said another; -“let him live; he did not kill us while we were asleep.” They took the -meat and went away. - -When Gaqga awoke he was very hungry, but the meat was gone. “Well,” -thought he, “I must go and hunt for more meat,” but he could find none. -About midday he heard the noises made by people. He listened and then -went on to a lodge. Some one inside was singing and the song said: -“Gaqga is coming. Look out. Be careful, Gaqga is coming.” “Why does he -sing about me?” thought Gaqga; “I will go inside and find out.” He -found a man and his wife and four children. Gaqga said, “I have come to -stay a few days with you.” “Very well,” replied the man of the lodge. -During the night Gaqga ate all the children; then he lay down and -slept. The next morning the old people said, “Where are our children?” -Gaqga replied: “I dreamed somebody carried off your children, and my -dream told which way he went. I will go with you to hunt them.” After -they had gone some distance Gaqga said: “The man lives on that high -cliff. I can not go with you for I do not like the man who lives there. -I will wait here.” As soon as the father was out of sight Gaqga went -away. Now he went on until he came to a place where he found many of -his own people; they were having a great dance, and he sat down to -watch them. - -Soon Hanisheonon [29] [the Muckworm] came from the east. The people -stopped dancing and ran in every direction, but Hanisheonon pursued -them, and, catching them one after another by the neck, threw them off -dead. Gaqga, who sat watching, said: “What sort of a man is that? I -wish he would see me; he can not throw me off dead in that way.” After -killing many of the Gaqga people, Hanisheonon started toward the west, -with Gaqga following him, but Hanisheonon kept on his course and did -not regard the noise behind him. At last he stopped and, looking back, -asked, “What do you want?” “I do not want anything,” said Gaqga; “I -have just come to be company for you.” “I do not want your company,” -said Hanisheonon. Gaqga was frightened. Both stood still. Suddenly -Hanisheonon sprang at Gaqga and caught him, but Gaqga screamed so -loudly that all his people who had run away from Hanisheonon heard the -call and came to his aid. They flew at Hanisheonon and pecked him until -he was dead. - - - - - -16. OHOHWA (THE OWL) AND THE TWO SISTERS - -Two sisters of a tribe lived near the edge of a village clearing. The -chief dwelt near the center of it. The mother of these two sisters was -accustomed to pick up deer droppings to put into the hominy instead of -venison or fish. This was a custom practiced only by widows and by -families who from some misfortune were too poor to obtain meat or fish. - -One day one of the sisters asked her mother to let her have some of the -droppings to mix with the hominy which she was preparing. Her aged -mother, who was a widow, replied, “You should be ashamed of yourself to -ask for such things, for you are a fine-looking woman and should marry -the chief’s son; then you would not be obliged to seek such things for -meat, for you would have a good hunter to provide you with all the meat -and fish you required.” - -Somewhat abashed, the daughter answered, “Well, if my sister will go, I -will go; and if he will take us both, it will be well.” So they set to -work and prepared the usual marriage bread, and when they were ready to -start they asked their mother how the young man looked. She replied: -“He is a handsome man, with a hooked nose. Beside the fire he has two -deer heads, which are alive and open and shut their eyes whenever fuel -is placed on the fire. This young man is very strong in magic—is -possessed of potent orenda, and so he has many wild deer around his -lodge. You must be very careful lest you be deceived by his uncle, who -also has a hooked nose and very closely resembles his nephew. He will -attempt to seduce you on the way. The first large lodge you see is the -one to which you must go.” - -So the daughters started and went along slowly. At last they saw a man -running around old stumps trying to catch something. He did not see -them coming. Shortly after they came in sight of him he stood -up—protruding from his mouth was the tail of a mouse. Seeing the girls, -he said, “Ho, ho, where are you two going?” “We are going to propose to -the chief’s son,” they replied. “Well, what is his appearance?” was his -next question. “Our mother said that he had a hooked nose,” came their -answer. The wily old man said, “Look at me! Is not my nose hooked?” -“Yes,” said the elder sister, “perhaps this is the man.” So they went -to his lodge, which was an old, ugly-looking place. He said to them -that he had to get his deer heads, so he got some old heads which his -nephew had cast away. His mother and his little boy sat by the fire. He -told them to keep quiet and they would have bread shortly. The child -cried out, “Father, give me some bread.” The old man said, “Why do you -not call me brother? I am your brother.” Then the old man shoved the -little boy aside and sat down near the girls. One of them said, “We -want to see the live deer you have around the lodge.” So they went -outside. This place was not far from that of the nephew. The old man -called the deer, but they ran away. Then he said to the girls, “You are -not mystically pure enough to come near those deer, for they are very -subtle.” - -The girls spent the night with the old man. His bed had but few skins, -and one of the girls asked him, “Why do you not have a better bed?” -“Oh, my mother is washing the turkey-feather blanket in the creek,” he -declared. - -During the night some person came to the door and said, “Old man, you -are wanted at the lodge of your nephew.” The old man paid no heed to -the summons. He was again summoned by the words, “Come! your nephew -wants you.” Then he declared that he supposed that the people had -become frightened at something and wanted him to call a council; so he -started off. After he had gone the girls said, “Let us go over and see -what is happening.” When they arrived at the lodge they heard loud -peals of laughter, and so they peeped through crevices in the bark -walls; they saw the old man dancing and before the fire a number of -mice roasting on spits. As the old man passed them in his dance he -would grasp one and eat it hot and burning, and everybody would laugh. - -The girls ran back to the lodge of the old man and placed rotten logs -full of ants in their bed in order to deceive him into thinking that -they were lying there asleep. Then, taking their basket, which still -contained some bread, they went outside the lodge to watch. When the -old man returned they peered into the lodge to see what he would do. -They saw him quietly creep into the bed between the two logs. Soon he -began to be bitten by the ants. Thereupon he turned over, saying, “Do -not be jealous of your sister”; but as the biting continued, he -repeated his injunction. Finally, the ants made it so uncomfortable for -him that he sprang out of bed, and then realizing that he had been -lying between logs of wood full of ants, he bitterly upbraided his -mother, although she knew nothing of the matter. - -The girls then went to the lodge of the nephew, who willingly took them -for his wives. - -It was not long after this that the old man informed the people that -they must close up the smoke-holes of their lodges, for a great -pestilence was coming among them. So they did this. Then the old man, -after sharpening a beech rod, carried it wherever he went. He made a -great noise, saying: “Blue beech is coming. Blue beech is coming.” When -he arrived at his nephew’s lodge he cast the beech rod down the -smoke-hole, and it entered the breast of his nephew and killed him. - -The next morning, when the people heard of the death of their chief, -everyone began to weep for him. By the death of the nephew the old man -became the chief. He said that some one must marry the girl wives of -the dead chief; so he called all the young men together, but before -they could speak their minds the wily old reprobate exclaimed, “None of -you will do.” He had asked each one for an expression of opinion, but -would not permit anyone to answer him. Then he closed the conference by -saying, “I must marry them myself.” But the girls would not remain and -quickly escaped to their own home. - -The old man was an owl, but the nephew was an eagle. - - - - - -17. A GREAT SNAKE BATTLE - -In old times some Indians had a great battle with snakes, and this is -how it happened. - -A certain man near the village of the Indians was hunting one day. He -found a rattlesnake, which he mercilessly tormented. He tied a piece of -bark around its body and passed another piece of bark through the body. -Then, fastening the snake to the ground and building a fire, he said, -“We shall fight,” as a challenge to the snake people. Afterward he -burned up the snake and tormented many other snakes in this way, always -challenging them to fight. - -One day a man heard a peculiar noise. As he went near the apparent -source of the sound, he saw a large number of all kinds of snakes going -in one direction. Listening to their words, he heard them say: “We will -have a battle with them. Djisdaah [30] has challenged us.” They (the -snakes) were going to hold a council. The man overheard them say, “In -four days we shall have a battle.” - -The man went back to the village and told the people what he had seen -and heard. The chief sent a number of men to the place, and as far as -they could see in all directions were snakes three or four feet deep, -all moving toward their rendezvous. The men ran back and told the chief -what they had seen. The chief said: “We can not avoid it; we have got -to fight, and so we must get ready.” To do this they cut great piles of -wood and drove stakes close together in the ground; there were two rows -of stakes the whole length of the village, and they stacked up the wood -in long piles. On the fourth day the chief told the men to set fire to -the wood in several places. - -When the snakes advanced to attack the village they came right on -through the fire, and many of them were burned to death. So many rushed -into the fire that they put it out. The live snakes climbed over the -dead ones, and in spite of the resistance of the men, who were trying -in every way to kill them, they reached the second row of stakes. Here -again many were killed, but still the living climbed over the dead -above the second row of stakes, and then the battle for life began in -deep earnest. The first man they killed was Djisdaah, the man who had -challenged them, and then the snakes made for the village, and the men -stood and fought. Finally the chief shouted that he surrendered. - -Then a snake, whose body was as large as a mountain, and whose head was -as large as a lodge, came right up out of the ground and said: “I am -the chief of the snakes; we will go home if you agree that as long as -the world stands you will not call any man Djisdaah and will not -maltreat my people.” The chief agreed willingly to this, and the snakes -went away. - - - - - -18. THE ONGWE IAS (THE CANNIBAL) AND HIS YOUNGER BROTHER - -Two brothers were in the woods on a hunting expedition, and after they -had been on the hunt a good while they had success in finding game, and -they had built a good sized lodge, in which they enjoyed everything in -common. - -The elder said to the younger brother: “Now, for the future we must -live apart; let us make a partition through the middle of the lodge and -have a door at each end, so that you shall have a door to your part and -I a door to mine.” The younger brother agreed, and they made the -partition. The elder brother said further: “Now, each will live for -himself. I will not come to your room and you shall not come to mine; -when we want to say anything to each other we can talk through the -partition. You may hunt game as before—birds and animals—and live on -them, but I will hunt men and eat them. Neither of us will ever marry -or bring a woman to the lodge; if I marry, you shall kill me, if you -can, but if you marry I will try to kill you.” The brothers lived thus -apart in the same lodge, each going out to hunt alone. - -One day while the brothers were out hunting, a woman came to the -younger brother’s room. The elder brother tracked her to the lodge, -caught her at the door, dragged her into his room, and killed and ate -her. When the younger brother came home the elder said, “I have had -good luck today near home.” The younger brother knew that he must have -killed and eaten the woman, but he said merely, “It is well if you have -had good luck.” - -On another day the elder brother tracked a woman to his brother’s part -of the lodge and, going to the door, knocked, calling out, “Let me have -a couple of arrows; there is an elk out here.” The woman brought the -arrows, and the moment she opened the door he killed her and took her -body to his part of the lodge, where he cooked and ate it. When his -brother came back they talked through the partition as before. The -younger brother warned the next woman against opening the door; he told -her to open it for no one, not even for himself; that he would come in -without knocking. - -The next time the elder brother ran to the door and knocked hurriedly, -calling out, “Give me a couple of arrows; there is a bear out here,” -the woman sat by the fire, but did not move. Again he called, “Hurry! -Give me the arrows—the bear will be gone.” The woman did not stir, but -sat quietly by the fire. After a while the elder brother went into his -part of the lodge. When the younger brother came home the woman told -him what had happened. While they were whispering the elder brother -called out: “Well, brother, you are whispering to some one. Who is it? -Have you a woman here?” “Oh,” answered the younger, “I am counting over -my game.” All was silent now for a time. The younger brother then began -whispering cautiously to the woman, saying, “My brother and I will have -a life-and-death struggle in the morning, and you must help me; but it -will be very difficult for you to do so, for he will make himself just -like me in form and voice, but you must strike him if you can.” The -woman tied to his hair a small squash shell so as to be able to -distinguish him from his elder brother. The latter again called out, -“You have a woman; you are whispering to her.” The younger brother -denied it no longer. - -In the morning the brothers went out to fight with clubs and knives. -After breaking their weapons they clenched and rolled on the ground; -sometimes one was under and sometimes the other. The elder was exactly -like the younger and repeated his words. Whenever the younger cried, -“Strike him!” the elder cried out almost at the same time, “Strike -him!” The woman was in agony, for she was unable to tell which to -strike. At last she caught sight of the squash shell, and then she -struck a heavy blow and finished the elder brother. - -They gathered a great pile of wood and, laying the body on the pile, -set fire to the wood and burned up the flesh. When the flesh was -consumed they scattered the burnt bones. Then the younger brother -placed the woman in the core of a cat-tail flag, which he put on the -point of his arrow and shot far away to the west. Running through the -heart of the upper log of the lodge, he sprang after the woman and, -coming to the ground, ran with great speed and soon found where the -arrow had struck. The cat-tail flag had burst open and the woman was -gone. He soon overtook her and they traveled on together. He told her -she must make all speed, for the ghost of his brother would follow -them. - -The next morning they heard the whooping of some one in pursuit. The -younger brother said, “My brother has come to life again and is -following; he will destroy us if he can overtake us.” Thereupon he -turned the woman into a half-decayed stump and, taking off his -moccasins and telling them to run on ahead,[31] he secreted himself a -short distance away. “Go quickly through swamps and thicket and over -mountains and ravines, and come to me by a round-about way at noon -tomorrow,” he said to the moccasins. - -When the elder brother reached the rotten stump he looked at it and, -seeing something like nostrils, put his finger in and almost made the -woman sneeze. Though suspicious of the tree, he followed the moccasin -tracks swiftly all day and night. - -At the break of day the younger brother and the woman continued their -journey. At noon the elder brother came back to the place where he saw -the stump and not finding it, he was in a terrible rage. He knew now -that he had been deceived. He continued to follow the tracks, and on -the second day the pursued couple heard his whoop again. Taking out of -his pouch a part of the jaw of a beaver with a couple of teeth in it, -the younger brother stuck it into the ground, saying, “Let all the -beavers come and build a dam across the world, so that the waters may -rise to his neck, and let all the beavers in the world bite him when he -tries to cross.” Then he and the woman ran on. - -When the elder brother came up, the dam was built and the water -neck-deep; finding that the tracks disappeared in the water, he said, -“If they have gone through I, too, can go through.” When the water -reached his breast all the beavers began to bite him, and he was forced -to turn back and look for another crossing. All day he ran but could -find no end to the dam and cried out, “I have never heard before of a -beaver dam across the world.” He then ran to the place whence he had -started. The dam was gone and all that remained was a bit of beaver jaw -with two teeth in it. He saw his brother’s work in this and was now -raving with anger. He rushed along with all speed. - -The second day after the younger brother and the woman heard his whoop -again. Taking out a pigeon feather from his pouch, the younger brother -placed it behind him on the ground, saying, “Let all the pigeons of the -world come and leave their droppings here, so that my brother may not -pass.” All the pigeons of the world came, and soon there was a ridge of -droppings 6 feet high across the country. When the elder brother came -up he saw the tracks disappearing in the ridge; thereupon he said, “If -they have crossed I, too, can cross it.” He walked into it but he could -not get through, and so he turned back with great difficulty and ran -eastward to look for an opening; he ran all day, but the ridge was -everywhere. He cried in anger, “I have never known such a thing.” Going -back, he slept until morning, when he found that all was clean—nothing -to be seen but a pigeon feather sticking in the ground. He hurried on -in a frenzy of rage. - -After dropping the feather the younger brother and woman ran until they -came to an old man mending a great fish net. The old man said: “I will -stop as long as I can the man who is chasing you. You have an aunt who -lives west of here, by the roadside. The path passes between two ledges -of rock which move backward and forward so quickly that whoever tries -to pass between is crushed, but if you beg of her to stop them for a -moment she will do so and will give you information.” They hurried on -until they came to the woman, their aunt, and prayed her to let them -pass. She stopped the rocks long enough for them to spring through, -saying: “Your path is through a river, on the other side of which is a -man with a canoe; beckon to him and he will come and take you over; -beyond the river is a whole army of Sʻhagodiyoweqgowa, but they will -not harm you. A little dog wagging his tail will run to meet you. -Follow him and he will lead you to an opening in which is your mother’s -lodge. The dog will enter—follow him.” - -When the elder brother came to the old man who was mending his net he -passed, and, pushing him rudely, called out, “Did anyone pass here?” -The old man did not answer. Then he struck him a blow on the head with -his club. When he did that the old man threw the net over him and he -became entangled and fell. After struggling to get out for a long time, -he tore himself free and hurried on. When he reached the old woman -where the rocks were opening and closing, he begged her to stop them, -but she would not; so, waiting for a chance, he finally jumped, but was -caught and half his body was crushed; he rubbed it with spittle and was -cured. Then he hurried on in still greater fury. When he came to the -river he shouted to the man in the canoe, but the man paid no heed; -again he shouted, and then he swam across. On the other side he found -an immense forest of withered trees, which for miles had been stripped -of their bark and killed by the hammering of turtle-shell rattles by -Sʻhagodiyoweqgowa, keeping time with them while dancing. These -Sʻhagodiyoweqgowa, turning upon him immediately, hammered all the flesh -off of him; they then hammered all his bones until there was not a -trace of him left. When the mother saw her son and his wife she was -very happy, and said: “I am so glad you have come. I was afraid your -elder brother who took you away would kill you. I knew he would try to -do so. Now you will always stay with me.” - - - - - -19. HAIEÑDOÑNIS AND YENOGEAUNS [29] - -One day Haieñdoñnis, carrying all his small effects, was walking along -through the forest. It seems that he did not know where he came from, -nor did he know to what particular place he was going, although he well -knew that he was going in a northerly direction. Wherever evening -overtook him there he would place his bundle on the ground and get into -it, when he had no hollow tree to enter, and thus spend the night. In -this way he traveled many days. - -One morning he came to a steep precipice; here he began to wonder how -he might be able to descend its face with so large a pack on his back. -At last he placed his pack on the ground, and, hastening to a basswood -tree standing some distance away, he stripped all the bark from it, -which he slit into fine strands. Tying the strips together, end to end, -he made a long strand, one end of which he fastened to a hemlock tree -standing on the brink of the precipice and the other he let down over -the brink. Then taking hold of the strand near the hemlock tree, he -carefully lowered himself over the edge of the cliff. He was soon at -the end of the strand and there he hung. His bundle pulled down the -upper part of his body until he was in an almost horizontal position, -with his face turned upward, so he could not see just where he was. -Although he was near the ground he did not know it. Feeling that his -situation was critical, he thought: “What shall I do now? Would it not -be better for me to kill myself by letting go of the strand, for I can -not get up, nor can I in any manner descend.” Finally he decided to let -go of the rope of basswood bark and fall to the bottom of the -precipice; but, as he released his grip, his pack touched the ground -and his head rested on the pack. He thought, however, that he was -falling all the time. At last he felt weary of falling, and said, “I -will try to turn over on one side, so that I can see whither I am -going.” So turning himself on one side he found that he was on the -ground, and he exclaimed, “I have been greatly delayed by not knowing -that the ground was at the end of the strand of basswood bark.” So -saying he arose and went on. - -When darkness came he found, after diligent search, a hollow tree, in -which he spent the night. In this manner he traveled for many days. -Finally he decided to find a place in which to dwell, and he resolved -that it must be a place where the trees stood only a short distance -apart. Having found such a spot, he built a small cabin, in which he -put his pack. Then he began to arrange his things in order—skins and -furs, ladles and bark bowls, pouch and weapons. - -The next morning he went out very early to hunt for food. Soon he saw a -deer walking along, and on pointing his finger at it the deer fell -dead. Then he carried its carcass home on his back. He then ordered -that it skin itself, and this it did. He cut the carcass into suitable -portions, some of which he hung up around the inside of the cabin and -some he roasted for his meal. That night he found that he had no -firewood. Going out of doors, he said in a loud voice, “Let wood for -fuel come and pile itself beside my doorway.” The wish thus expressed -was immediately accomplished. - -This remarkable man had an influence over every kind of game. When he -desired a particular animal, all that he had to do was to point his -finger at it, and the victim would fall dead. In this way he was able -to kill much game in a day. When he returned to his small cabin he did -not carry the game, but would stand at the door and say, “Let the game -which I have killed be piled up beside my doorway.” When this was done -he would say, “Let the skins come off and the meat be quartered, put up -to dry, and be smoked.” Then he would enter his cabin, paying no -further attention to the game. In the morning he would find the meat -hanging up to dry and a large heap of skins lying at his door. He would -then spend the day in tanning the skins. - -One day while he was out hunting he saw Gaasyendietʻha,[32] whereupon -he pointed his finger at him and Gaasyendietʻha at once fell dead. -Haieñdoñnis took off his skin for a pouch. Going some distance farther, -he beheld a panther. On pointing his finger at it, the panther fell -dead and he then skinned it. In like manner he killed and skinned a -fox. With these three skins he was enabled to make three pouches, -which, on his arrival at his home, he hung on the wall of his cabin. - -After a while the thought came to him, “What shall I do with these -three pouches?” Then he took down the pouch made of the skin of -Gaasyendietʻha and commanded it, saying, “Stand upright here.” -Instantly Gaasyendietʻha stood there before him alive. Then Haieñdoñnis -made the other two pouches come to life in the same manner, and there -they stood inside his cabin. Meanwhile the rumor spread that -Haieñdoñnis had settled down in that place and that he was possessed of -potent orenda, or mighty magic power, and that he was a sorcerer -through possession of this mysterious potency, which worked good for -his friends and evil for his enemies. - -Not far from the cabin of the mysterious Haieñdoñnis stood the lodge of -a woman and her three daughters. The mother was reputed to be a great -witch, and it was said that she had come there to dwell because no one -in the settlement of her tribe wanted to live near her. - -One day she said to her three daughters, “Let us pound corn for meal -and make corn bread.” So, having prepared the corn for the mortar, they -began to pound it, each using a pestle. The corn was soon reduced to -meal and the mother made it into corn bread. Filling a basket with -this, she said to her eldest daughter, Deyondennigongenyons,[33] who -was a very handsome girl, “I want you to go to Haieñdoñnis’s lodge to -learn whether he will marry you or not.” They lived one-half day’s -journey from Haieñdoñnis. Willingly obeying her mother, the girl -started with the basket of corn bread. - -Haieñdoñnis saw the woman coming with a basket on her back, and he -exclaimed: “Hoho! There is a woman coming. I think that she is coming -to see me. I do wonder if indeed she desires to marry me.” Then, -addressing the pouch, Gaasyendietʻha, he said: “I want you to go yonder -and to stand beside that tree there. You, Panther, stand a little -nearer to the cabin, and you, Fox, stand in the doorway of the cabin.” - -As the woman drew near Haieñdoñnis sat smoking his pipe. She came quite -close to Gaasyendietʻha, but as she walked with her head down at first -she did not see him; but when just in front of him she noticed -something, and, looking up, saw so fierce-looking a person that -instinctively she turned back and fled. As she ran along the bread all -fell out of her basket, so when she reached home there was none left. -Her mother, Yenogeauns, asked her, “What is the matter?” But she was -entirely out of breath and could not answer. Haieñdoñnis was laughing, -for he saw her run all the way home. - -After several days the mother said to her daughters, “We will again -make corn bread.” Soon the girls had prepared and pounded the corn into -meal, which the mother made into bread. Then she addressed her second -daughter, Yonwithahon,[34] saying: “Take this basket and go to the -lodge of Haieñdoñnis and see if he will marry you. Your sister was a -great coward, and so she failed.” Obeying her mother, the girl started -on her journey. - -Haieñdoñnis saw her coming and said: “Here comes another woman. She -will soon be scattering her corn bread, too.” So he stationed the -living pouches as he had before. The girl came along with her head down -until she reached Gaasyendietʻha, and, seeing him, she said, “I need -not be afraid,” and passed on. In like manner she passed Panther, and -came to the doorway; there before her stood a man rubbing something -against the door which frightened her greatly, and she screamed and -fled homeward. On her way she likewise lost all the bread out of her -basket. Seeing her flight, Haieñdoñnis laughed at her, too. - -Haieñdoñnis hunted a good deal and was accustomed to clean intestines -of the game he had killed and fill them with blood and pieces of fat -and meat, and so cook them. He cooked many of these and hung them over -his couch. - -After a few days had elapsed the old woman said to her daughters, “Let -us make another trial.” It would seem that the mother well knew what -had happened to her daughters who had made the journey to the lodge of -Haieñdoñnis. So they made corn bread of such kind as was customary in -proposals for marriage, and they filled a basket with it. Then the wily -old mother said to her youngest daughter, Yenongäa: “You make the -attempt this time. Do not notice anything or fear anything, but go -directly to the lodge of Haieñdoñnis.” The dutiful daughter replied -with some inward misgivings: “It is well. I will try,” and, taking up -the basket of bread, she started. - -Now, Haieñdoñnis soon saw her coming, and he exclaimed: “Is it not -wonderful what small value these people place on bread? They come here -with it and then run off, scattering it along the path as they flee. -Now this one is coming with a basketful on her back, and I suppose that -she will run off, dropping it along the way behind her.” He watched her -come up to Gaasyendietʻha, and saw her look at him and then strike him, -so that he fell to the ground. She saw that this seemingly ferocious -figure was only the animated skin of Gaasyendietʻha. So coming up to -Panther, she dealt with him as she had with Gaasyendietʻha. On arriving -at the door where her second sister had thought she saw a man, Yenongäa -went up to Fox and struck him a blow with her hand; down he fell, for -he, too, was nothing but a pouch of fox skin, the tail of which the -wind had been brushing against the flap of the doorway, the occurrence -which frightened her sister. The other sisters had thought that living -beings stood before them. - -Now, when Haieñdoñnis saw her doing these things, he thought, “She will -surely come into the lodge; so I must get my pipe and pretend to be an -old man.” On entering the lodge, Yenongäa inquired, “Where is -Haieñdoñnis?” Receiving no answer, she repeated her question, and then -Haieñdoñnis replied in an old man’s accents. “It seems to me that I -hear a woman’s voice.” So she called in a louder tone. Then he looked -up, saying, “I do not think that he is at home, or that he will return -before the end of ten days.” The unabashed young woman replied, “It is -well. Then I will come in ten days,” and started for home. - -At the end of ten days the youngest daughter again set out for the -lodge of Haieñdoñnis. When she drew near he saw her, and said to -himself, “Now I shall change myself into a small boy.” On this visit -the young woman paid no attention to the animated pouches representing -Gaasyendietʻha, Panther, and Fox, but went directly to the doorway and -stood there. On making her presence known, she heard the voice of a -small boy say, “Come in.” After entering the lodge she asked, “Where is -Haieñdoñnis?” The answer came: “He has just gone out. He has gone to -the other side of the world.” “How long will he be gone?” was her next -inquiry. “Oh!” came the reply, “he said that he would be gone about ten -days.” Then she assured the small boy that she would return in that -time. - -At the end of the time Haieñdoñnis saw her coming again, and resolved -to make himself invisible this time, to deceive her. So when she had -made her way into the lodge and set her basket down, she looked around -but saw no one. Then, saying, “I will wait a while,” she sat down on -the couch of Haieñdoñnis. The situation was so amusing that Haieñdoñnis -laughed out loud, and the young woman, becoming frightened, arose and -fled home, where she arrived quite ashamed of herself, for she had left -her basket of corn bread. Her mother asked, “Where is the basket of -corn bread?” but she made no reply, knowing that her mother was aware -of what had taken place. The mother then heated water and prepared to -wash her daughter clean, for she saw that some of the deer intestines -which hung in the lodge of Haieñdoñnis were clinging to her daughter. -The old woman took them with the remark: “I am thankful to you. These -are good meat. You shall go there again to-morrow.” - -So the next morning she went again, and when Haieñdoñnis saw her he -laughed, saying, “I think that all the intestines will go this time.” -On entering the lodge she saw Haieñdoñnis in his real shape. He asked -her what she was going to do with the basket of bread which she had -left in his lodge. She replied, “My mother sent me to live with you as -your wife.” He replied, “It is well, and I agree to it,” and from that -time they lived together as man and wife. These two were evil-minded, -wicked people, who were full of the orenda, or magic power, of -sorcerers, and all wizards and witches in the world knew just the -moment that they became man and wife. - -The next morning Yenongäa said to her husband that she desired to visit -her mother. Haieñdoñnis readily gave his consent to her going; so she -went to her home. At once her mother began to work over her for the -purpose of endowing her with much more evil-working orenda, and she -instructed her, too, how to enslave her husband. She also said to her, -“You must urge him to come to live with us.” The young woman returned -to her husband, who, on looking at her, discovered that she was being -equipped to enslave him. But he foiled her this time and every -succeeding time that she undertook to do so. She went to her mother’s -lodge for a long time. Finally, Haieñdoñnis became wearied by this -conduct of his wife and her mother, and said to himself: “I wonder why -they act in this manner. I think that it would be well for me to -destroy her people.” To this he made up his mind. - -The next morning she again told him that she was going to visit her -mother. After she had started Haieñdoñnis followed her. By taking a -circuitous route he got ahead of his wife, arriving at her mother’s -lodge before she did. Rushing into the lodge, he faced the old woman. -He said to her, “I have come to fight with you,” and the aged hag -graciously accepted his challenge. So they at once began fighting with -war clubs, and were fighting fiercely when the wife entered the lodge. -She wondered how her husband had passed her. She stood there powerless -to aid either one. The combatants kept on fighting until Haieñdoñnis -was certain that the old mother and the two elder daughters were dead. -Then addressing his wife, he said, “You go off yonder a little way,” -and she willingly obeyed him. Thereupon he set the lodge on fire, and -the flames were soon rising high. After the fire had died out somewhat -there were a number of explosions among the embers, sounding pop! pop! -Then up flew a horned owl, a common owl, and a screech owl to the upper -limbs of a tree standing near the scene. These were owls in human form. - -Thus were the three women utterly destroyed. Then Haieñdoñnis said to -his wife, “Let us go home now.” But she stood there looking in one -direction; she seemed spellbound. At last her husband took her by the -arm, again saying, “Let us go home,” and she turned and followed him. - -It seems that those who were most skilled in the arts of sorcery and -enchantment, who dwelt even to the very edge of the world, knew the -exact moment Haieñdoñnis had killed the old woman and her wicked -daughters, for at that moment a great shout of joy went up from the -people, which was heard all over the world; they rejoiced because these -women so powerful in magic and so utterly wicked were dead and burned -up. - -Now, Haieñdoñnis, putting spittle on his hands, rubbed with opposing -orenda, or magic power, the head of Yenongäa,[35] his wife. He gently -pulled and smoothed her hair, which had been short before that time, -and it soon became long and glossy. He had neutralized her orenda -through this manipulation. Thereafter they dwelt in the lodge of -Haieñdoñnis in great contentment. - - - - - -20. THE MAN WITH THE PANTHER-SKIN ROBE AND HIS BROTHER WITH A -TURKEY-SKIN ROBE - -In the olden time an uncle lived in a lodge together with two nephews, -the one 2 or 3 and the other 15 or 16 years of age. They dwelt happily -in a forest. When the uncle went out to hunt the elder nephew would -remain at home and when the elder nephew was out hunting the uncle -would not leave the lodge, for the younger nephew was too small to -leave alone during the day. - -One day the elder nephew said to his uncle: “Mother’s brother, will you -kindly kill a turkey gobbler for me? If you will, I will make a robe -for my little brother.” “How will you do that?” queried the uncle. “Oh, -I shall skin him and make a feather coat for my little brother,” -declared the elder nephew. - -The next day the indulgent uncle brought home from his hunting a -beautiful white wild turkey gobbler and his nephews were delighted to -see it. Then the elder nephew skinned the fine bird, leaving the head, -legs, wings, and tail attached to the skin. He rubbed and carefully -prepared in the usual manner the skin with the feathers in place, and -when it had been thoroughly cured and tanned with smoke he placed the -turkey-skin robe on his little brother, whom it fitted very well. The -boy thrust his feet into the skins of the legs and his arms into the -skins of the wings. The skin was a close fit, because the little boy -was just the size of a turkey gobbler, and now he looked just like one. -The little fellow was able to walk around looking for beechnuts and he -could also fly up into trees, so his uncle and elder brother called him -“Turkey Brother.” - -The uncle and his two nephews lived together until the elder nephew was -of an age to be married. Then the uncle said: “Oh, I am tired of -cooking and of doing other kinds of woman’s work. I would like to have -something prepared by a woman. You, my nephew, are now old enough to -marry; so now go off among the people and seek a suitable wife. There -is a chief living not far from here who has three excellent daughters, -and you can get one of them for the asking.” The nephew, after a -moment’s hesitation, replied, “It is well; I am willing to go to seek a -wife.” - -Now it happened that the Turkey Brother earnestly desired to leave home -in quest of a wife, but his elder brother deprecated his desire to go -at this time, saying, “Oh, my Turkey Brother, it is better that you -remain at home with our uncle, who is now in need of our company—how -can we leave him entirely alone?” But the Turkey Brother, unmoved by -this plea, answered, “I do not want to stay with my uncle; my wish is -to accompany you.” No matter how much the elder brother coaxed or how -bitterly he scolded him for his great desire to leave home at this -time, the Turkey Brother was determined to go at all cost, so finally -he was permitted to leave. The uncle said to him: “Now, my nephew, you -must have a suitable outfit of raiment and a fitting stock of weapons, -for people must see that you are a great man. I will now bring what I -have prepared for you for an occasion of this character.” - -Then the uncle brought forth a fine coat or robe of wildcat skins and -placed it on his nephew. Stepping back in order to see better how his -nephew looked in it, he declared, “That is not good enough.” Then he -brought out a beautiful lynx-skin robe and placed it on his nephew’s -shoulders. Again stepping back to get a better notion of the set of it, -he exclaimed: “This, too, is not befitting the occasion. Oh, I have -another, which is just the thing for you.” Thereupon he took from his -bark chest of treasures a magnificent panther-skin robe, with the head -of the animal formed into a cap or hood. When the wearer of this -remarkable robe became excited this head would cry out in anger. In -this cap the uncle placed two loon feathers, which sang at all times. -This fine robe the uncle put on the shoulders of his nephew and, after -critically inspecting him, he exclaimed, “This is befitting and -needful, and it will suit the purpose of your journey; now, the people -will see you as you are.” To complete the outfit the uncle now brought -out a pair of handsome moccasins and a pair of beautiful leggings to -match them and an ornamented pouch of a whole fisher’s skin, which, -whenever an enemy came near its wearer, snapped at and bit him. In this -pouch was a stone pipe, the bowl of which represented a bullfrog and -the stem a water snake; when this pipe was smoked the bullfrog would -croak and the snake would wriggle and try to swallow the frog. Lastly -the uncle gave his nephew a fine bow and a quiver full of arrows, and a -war club. - -Then, addressing his nephew, the uncle said: “Now, my nephew, go -directly toward the west. It is six years’ journey to the country -whither you are going. For a long distance from here on all sides the -people have been carried off, and we are the sole survivors of our -tribe; this is the reason you must go so far to obtain a wife. There is -a dangerous spring halfway between here and your destination; it is -close to the path, but you must not under any circumstances stop there -or touch the water. Farther on, about midway between the spring and the -chief’s lodge, dwells an old man, a great sorcerer and robber. You must -not pay any attention to him. Do not on any account stop with him or -listen to him.” - -The two brothers started on their long journey at sunrise. By midday -they had reached the spring, although it was distant three years’ -ordinary traveling. As soon as the elder brother saw the spring he -became very thirsty and strongly desired to drink of the water, but the -Turkey Brother exclaimed, “Our uncle warned us not to touch this -spring, for it is dangerous to do so.” As they were passing on, the -elder brother, looking again at the spring, became so thirsty that he -went back to drink from it. Lying on his hands and face, he started to -drink, when something caught him by the hair and pulled him into the -water. Gripping the creature, he succeeded after a long struggle in -drawing it upon the bank. It was a strange creature covered with hair -and resembling a man in form and size. As it lay on the bank it gasped -and piteously begged to be returned to the water, saying, “Oh, -grandson, throw me back into the water!” “Oh, no! You must remain where -you are,” he sullenly replied. He stooped the second time to drink, -when another creature seized him, but this also he pulled out of the -water. It, too, gasped, “Oh, grandson, throw me back into the water!” -Without making a reply he stooped a third time to drink and was then -undisturbed. The water was very sweet and wholesome. When he had drunk -his fill he killed the two creatures. Then with the Turkey Brother’s -help he collected a great pile of dry wood on which they placed the two -creatures and soon burned them to ashes. Thereupon they continued their -journey. - -In the middle of the afternoon they came to a place where there were -many tall trees. There they saw a poor-looking old man, who kept -running around in great haste, shouting: “Oh, grandson, shoot it! Look -here! Such a fine raccoon! Oh, shoot it for me! Just one arrow you need -spare me.” He begged so urgently that the elder brother shot an arrow -at the raccoon, which struck its body. The raccoon ran into a hole in -the tree, as the elder brother thought. The old man shouted: “Oh, you -must get your arrow! We must find the raccoon; you must take off your -garments, lest you should spoil them. You need not be afraid. I shall -not touch them, for I shall go up the tree, too.” So the young man -removed his robe, leggings, moccasins, and pouch and laid them at the -foot of the tree, which he climbed, the old man following him closely. -When they reached the hole in the tree the young man peered into it, -and, thinking he saw right at hand the arrow sticking in the raccoon, -he reached to pull it out; but the old man pushed him into the hole in -the tree, and down he went through the hollow in the trunk to the -bottom. There was there no raccoon, only an illusion. - -Now, the old man, quickly descending to the ground, donned the -panther-skin robe, the leggings, and the moccasins, and he also took -the pouch with the pipe. At once he began to grow younger in looks; he -felt younger, too, and the cap began to roar. Taking the bow and -arrows, he started off westward toward the lodge of the chief. - -The poor Turkey Brother began to weep and to scream for his lost -brother whose clothes were stolen. He flew upon a tree and sat there -weeping. - -On recovering his senses the elder brother thought: “Now I am certainly -in trouble. My dear uncle warned me not to listen to this old man. How -can I ever get out of this place? There is no way of climbing out of -this den, for the opening is smooth on every side.” Under his feet he -felt the bones of other unfortunate people who had been thrown in there -before by the wicked old man, and he smelt the odor from them. He -remained all night in the hollow of the tree. Toward morning he -remembered that in his boyhood he had had a dream, in which a large -spider appeared to him, saying, “When you get into trouble I will help -you.” He therefore cried out, “Oh, great Spider, come to me and help me -now!” At that moment a great Spider began to make a web in the tree, -and soon it had made a large ladder woven of thick strands. “Now -climb,” said the great Spider. But the young man had not gone up more -than halfway when the web ladder broke. “Oh,” said he to the great -Spider, “you are not able to help me at this time.” - -Then he remembered that he had had another dream, in which an enormous -blacksnake had appeared to him and had promised to help him whenever he -was in trouble. Therefore he cried out, “Oh! Blacksnake, come to me and -help me now.” Straightway there came a great Blacksnake on the tree, -which slipped its tail down into the hollow in the trunk until the -young man was able to seize it; then the snake coiled itself up, -bringing the young man to the top in safety; thereupon the great -Blacksnake disappeared. - -The Turkey Brother greatly rejoiced to see his brother and, flying to -the ground, said: “What can we do? Must we not go home to our uncle -now?” “Oh, no!” said the elder brother; “we must go on. I will put on -the old man’s clothes.” So he arrayed himself in the old man’s worn-out -garments—his shabby robe, stiff leggings, old moccasins, and filthy -headdress. He now looked like the old man, having a weak voice and a -terrifying cough. - -Meanwhile the old man felt grand in the stolen panther-skin robe, for -he had arrived at the chief’s village early in the evening. In front of -the chief’s lodge was a broad river. The chief appeared to him on the -opposite side, and the old man shouted across to him to be ferried -over. The chief’s eldest daughter rowed across in a canoe and, seeing -the fine-looking man wearing the panther-skin robe and moving around -with a haughty bearing, asked him, “Who are you and whither are you -going?” The old man coolly replied: “I come from the east, and I am -going to the lodge across the river. The truth of the matter is, I am -looking for a wife, and I hear that the chief has three marriageable -daughters.” “Well, I am one of his daughters,” replied the young woman. -Then the old thief answered, “Oh! I think that you would suit me very -well.” “Then you are my husband, and we will live together,” rejoined -the young woman. She brought him to her father’s lodge and showed him -her couch, which was beautifully adorned with fine furs and skins, -saying, “This is your place for repose.” He sat there quietly until his -wife came to him. - -The next evening the elder brother and the Turkey Brother appeared on -the opposite side of the river. The former attempted to shout, but his -voice was so weak and thin that for a long time he could not make -himself heard. At last, some one outside of the lodge said, “There are -a man and a turkey on the other side of the river, who are trying to -cross.” The youngest daughter of the chief went over and asked the man, -who was old in appearance, whence he came and who he was. “I came from -the east,” he replied, “and I am on my way to the chief’s lodge. I want -to get married, and so I am looking for a wife.” “Looking for a wife? -Why, you are too old to marry,” replied the chief’s daughter. “I am not -old; I am quite young. Perhaps I look old, but here is my brother who -is a little boy yet.” “You come from the east, you say; do you come -from beyond the sorcerer’s spring?” she asked. “I am from beyond that -spring,” he replied. “Did you pass the spring?” she persisted. “Yes, I -did; and I cleared it of its monstrous denizens,” declared the elder -brother. “Did you come past the little old man who runs around the -tree?” was her next question. “Yes; and that is why I look as old as I -do. He craftily stole my enchanted outfit—my garments and dress,” -declared the elder brother. In her own mind the young woman thought -that this was the man for whom they were waiting, so she resolved to -marry him. Saying to him, “You may come along with me,” she ferried him -with his brother across the river and took him to the lodge of her -father, where she showed him to her couch, which was also beautifully -adorned with skins and fine furs. She told him, “This is your place of -rest.” Above it was a smaller bed, and she added, “Your brother can -have that couch,” and they placed the Turkey Brother up there. - -That night the old thief opened the fisher-skin pouch to take out the -pipe, but the fisher bit his finger and it was with the greatest -difficulty that he released his finger from its mouth. - -After the youngest daughter brought her husband home there was great -dissatisfaction in the lodge because of her seemingly poor choice of a -husband. They tried to get the aged chief to dissuade her from living -with her husband, but with a knowing look he would say, “Oh! she knows -what she is doing; so let her alone.” - -For a number of days these families lived without any unusual incident. -Then the husband of the youngest daughter informed her that he was ill -with severe pains in the stomach, and that she must get from her father -his best wampum bowl, because he, the sick man, desired to disgorge -into it. Hurrying away, she brought the bowl. Her husband cast up -enough beautiful black wampum to fill it completely. Then he bade her, -“Take this to your father and give it to him for me.” In receiving it, -the chief remarked: “Oh! thanks. I knew that he is a great man, for he -came from a good country. He is the greatest man of whom I have ever -heard. This is a beautiful present.” [36] - -When the eldest daughter’s husband heard of this he said to his wife, -“Run to your father and get his wampum bowl. I too desire to use it.” -When she had brought it, he filled it in a similar manner, but only -with half-decayed lizards and worms and all manner of foul things of an -intolerably offensive odor. He then bade her to take it to her father -as a present from him. She did so, but her father was very angry, -saying: “How dare you bring that vile stuff to me. Run to the creek -with it, and thoroughly wash and scrape the bowl; wash it many times -over. But never do this again.” - -A few days later the husband of the youngest daughter said again, “Go -to your father and get that wampum bowl again.” This time he filled the -bowl heaping full with beautiful white wampum. He then said, “Take this -to your father as a present from me.” She ran with it to her father, -and the old chief was delighted with it, saying: “Oh! he is a man. I -thought that there was something great in him, for he comes of a -powerful family of a great tribe in a good country.” - -When the husband of the eldest daughter heard of this present of white -wampum he again sent for the wampum bowl and used it with such result -that his devoted wife did not dare go with it to her father, but went -quickly to the creek, where she spent an entire day in thoroughly -cleansing it. - -At this time a Wildcat and a Fox came to visit the husband of the -youngest daughter of the chief, for they were his friends. As they -walked around, the Wildcat would rub against his legs and purr, and -talk to him. It was not long before the Fox saw the Turkey Brother -sitting on his couch over the bed, and said to the Wildcat, “That is a -fine gobbler up there. Can you get him for us?” The next night the -Wildcat, as the Turkey Brother’s bed was near the fire, crawled down -the smoke-hole to a point from which it could reach him. But the Turkey -Brother, sitting with his eyes open, saw the Wildcat, and, waiting -until it got within reach, struck it on the head with a club which he -kept and tumbled it into the fire, in which the Wildcat rolled about a -number of times, with the result that it got a singed coat. It got out -of the fire and began to cry, “Oh! I have fits.” “You can not have fits -here,” cried the eldest sister, jumping out of her bed and kicking it -out of doors. “That is not a turkey,” said the Wildcat to the Fox, “it -is a wizard.” - -At this time the youngest daughter of the chief said to her husband, -“Why do you not take your enchanted articles of dress from that old -thief?” Her husband replied: “I shall do so when the proper time comes. -But in the meantime, will you ask your father for his bow and arrows, -for I much wish to go on a hunting trip?” So she went to her father -with her husband’s request, and her father willingly gave his -permission for the use of his bow and arrows, saying, “Yes; he shall -have them if he needs them,” and his daughter carried them back to her -husband. - -The next day her husband went on a hunting expedition, and he had the -good fortune to kill a large number of deer; more, in fact, than had -ever been killed before in that place. He called the Wildcat and the -Fox and said to them, “I give you one deer from this pile.” So they -gladly dragged the deer away and ate it. After the game was brought to -the chief’s lodge it was distributed among the people, and all had an -equal share. No one was left without venison, and every one wondered at -the prowess of the hunter. - -Then the old chief notified the people that there would be a great -council on the following day at the lodge of public assembly. Everyone -else was up at the break of day, but the eldest daughter of the chief -and her husband slept soundly. While they were asleep the husband of -the chief’s youngest daughter took from the old thief the panther-skin -robe, the moccasins, the leggings, and the pouch of fisher skin which -had been stolen from him by craft. Having recovered his own garments -and accouterments, he now donned them to attend the council. - -There remained in the chief’s lodge only the old woman, the servants, -and the sleeping couple. Finally the old woman, the chief’s wife, went -to the couch of the sleepers, and said, “Come! come! you two, arise,” -at the same time shaking her daughter. Then looking more closely at her -sleeping son-in-law she started back in utter disgust, with the -exclamation, “That is a nice-looking husband you have in your arms!” -When the covers were removed the true character of the man appeared. -With the loss of the stolen enchanted garments he had immediately -become old and shrunken, with the face of an owl. The unhappy woman -awoke, and, looking at her husband, she was surprised to see what an -ugly creature had been sleeping with her. So without any compunction -she dragged him out of bed and pushed him with his own soiled garments -out of the lodge, saying, “I shall never again have you for a husband.” -The wily old owl at once disappeared and was never seen in that place -again. - -When the husband of the chief’s youngest daughter came into the lodge -he looked strong, young, and vigorous. The panther’s head on his robe -cried out, the loon’s feathers sang. Opening his pouch and taking out -the pipe, he lighted it and smoked; the bullfrog croaked, the -blacksnake wriggled and tried to swallow the bullfrog. All the people -looked on in wonder, and they said, “We have never before seen a man -with orenda so powerful.” Then this magically potent son-in-law said to -his father-in-law, “I must now go home to my uncle in the far east.” -“We shall go, too,” replied the aged chief, and all the people shouted -assent. They were soon ready to follow. The young husband replied: “It -is well. My brother and I will go on ahead to prepare for you. You are -welcome.” - -Then, calling his Turkey Brother, he said to him, “Now, my dear -brother, I think that you may take off your turkey-skin robe and put on -garments such as other boys wear.” His brother had grown to be a large -boy, for he was nearing the age of puberty. So he removed his -turkey-skin robe and put on his new style of garments, in which he -looked well. - -The two brothers then started, and they reached home in one day. But -the old chief and his people were six years on the way. They could not -travel with the speed of men possessed of powerful orenda. They were -welcomed with joy on their arrival in the country of the chief’s potent -son-in-law, and the old chief and his people thereafter lived there in -comfort and peace. - - - - - -21. DEADOEÑDJADASES (THE EARTH-GIRDLER) AND THE OLD WOMAN’S GRANDSON - -An old woman and her grandson lived together in a lodge in a large -forest. They were both feeble and poor, for the old woman had no -able-bodied person to help her and her grandson was still a very small -boy. The old woman cried much of the time, therefore, on account of -their needy condition. Every day, however, she went into the forest to -gather firewood. She felled trees by burning, and when they were on the -ground she burned them into pieces of such length that she would be -able to carry them to her lodge; but whether she was going or coming -from the forest she wept without ceasing. - -At last her little grandson said to her, “Grandmother, why do you cry -all the time, both night and day? Tell me, will you?” In reply she -said, “I had many brothers and relatives, but they are all dead now.” -Then she took the little boy by the hand, and drawing him to a door, -she opened it and led the boy into another room, in which he had never -been before. This room was full of articles of dress of every kind and -of weapons, ball clubs, balls painted (with symbols of) heads, and a -drum. The boy wondered at what he saw here and wanted very much to -touch the various articles, but his grandmother told him that he must -not remain in the room, nor should he touch any of the things. - -The next day when she had again gone after wood for fuel the boy went -to the forbidden room and beat the drum, whose sound was so pleasing -that he was delighted. Taking a ball and a lacrosse club he went out of -doors and began to play ball—that is, lacrosse. He threw the ball with -the club and it flew far away toward the east. So he ran after the ball -until he found it in a large clearing. And this place was so pleasant -that he was very glad to be there. But he soon started for home, -arriving there before the grandmother had returned with the wood to the -lodge. - -On the following day, while his grandmother was absent in the forest, -the little grandson again visited the mysterious room and played around -in it; but he did not forget to be home before his grandmother -returned. He did likewise for several days. But finally he beat the -drum so heavily that the old woman heard him far away in the forest. -She hastened home at once and scolded the lad for his disobedience, -saying, “Why did you go into that room when I told you not to go there -nor to touch any of the things?” “Oh, grandmother,” he replied, “do not -talk about that, but tell me where are all our friends—my father and -mother, my brothers and sisters, and my cousins?” The grandmother said -deprecatingly: “Oh, you can never see them. There is a man dwelling far -away in the east who carries off people and devours them. His name is -Deadoeñdjadases, and it is he who has eaten all our friends and -relations.” The lad with impatience replied: “Make me four pairs of -moccasins. I will fetch them back.” His grandmother, weeping, refused -his request, yet she prepared him for the journey. - -When he was ready he went eastward, traveling many days and nights -until he arrived at a broad clearing in the forest. In the middle of it -he saw a long lodge and a person who looked like the inflated skin of a -man, watching this clearing, which was occupied by a large strawberry -patch.[37] This sentinel guarded the field night and day. Oddly enough, -the long lodge extended from north to south instead of from east to -west. - -The lad, standing concealed within the edge of the woods and calling a -mole, said to it, “I want to borrow your skin for a while.” The mole -agreed to his request, and then the lad removed his own garments and -laid them back of a tree. Then, after reducing his size sufficiently, -he crawled into the skin of the mole. Making his way under the leaves -and underground until he came to the spot above which was the skin man, -he shouted to the sentinel: “Come down, my friend! I want to talk with -you.” - -After the lad had promised to liberate the skin man, Hadjoqda, and to -give him back his flesh body, Hadjoqda related to him all the secrets -of this mysterious clearing and of the people who lived in it. He told -him: “The man who dwells in that long lodge is called Deadoeñdjadases. -He goes around the world every day, seizing and killing people, whose -bodies he brings home to eat. Living in the lodge with him are three -sisters, who are all great witches. Every day they are engaged in -preparing human flesh and pounded green corn, for their ferocious -brother will eat nothing else. When not so occupied, the three sisters -spend their time driving elks out of the clearing, which is covered -with the most beautiful strawberries.” Hadjoqda continued: “Neither -Deadoeñdjadases (nor his sisters, for that matter) has a heart in his -body; and no one can kill them by beating or cutting them up, for their -lives are in another place. In the corner of the lodge is a bed; under -this bed is a lake; in this lake a loon swims about; and under the -right wing of this loon are the four hearts (the lives) of -Deadoeñdjadases and his sisters. The largest heart is his own, the next -in size is that of his eldest sister, and the smallest is that of his -youngest sister. If you squeeze these hearts their owners will faint -away; but if you crush them they will die.” [38] - -The lad gave Hadjoqda a piece of false wampum which he had made from a -small reed and colored with strawberry juice, saying: “The sisters are -calling you now. You must tell them that you were making this wampum as -the reason why you have remained away so long. I shall become in person -just like their brother and shall return home ill, as it were, and -expectorate blood. When I am in their lodge I shall cause the elks to -run into the strawberry patch, and you must give the usual alarm. While -the sisters are out driving the elk I shall have time to take their -hearts from under the wing of the loon.” - -The sisters, missing Hadjoqda, called to him many times. When he -reached the lodge they angrily asked him: “Where have you been? What -have you been doing?” “I have been making this piece of wampum,” said -he. All three sisters wanted it, and they were satisfied, for he gave -it to them. They pardoned him for his absence. Then he told them that -their brother had come home earlier than usual, and that he was ill and -spitting up blood. - -Now, the lad, going back to the mole, returned its coat and donned his -own garments. Then, assuming the exact form and manner of -Deadoeñdjadases, he walked through the clearing toward the lodge, -spitting blood. - -When he entered the lodge none of the sisters except the youngest -suspected any deceit. She looked at him sharply, saying, “This is not -our brother.” Then they tried him with different kinds of food, but he -would eat nothing until they brought him human flesh and pounded green -corn, which he ate heartily. This satisfied them that there was no -deception. - -While he was eating, the alarm came that the elks were in the -strawberry patch, and the three sisters, armed with their war clubs, -ran out to drive away the elks. The lad lost no time in going to the -bed and raising its cover. There he saw a lake in which a loon was -swimming. He called it to him and asked for the hearts. The loon raised -its left wing, for it was in doubt whether to give up the hearts or -not. “Oh, no,” declared the lad; “the hearts are under your right wing. -So raise that wing.” Being satisfied as to his right to ask for the -hearts, the loon did so; and the lad, seizing them, rushed out of the -lodge just as the sisters returned from chasing the elks. - -Resuming his natural form, the lad ran around exultingly, crying, “I -have taken your hearts. I have taken your hearts.” Then the three -sisters pursued him with their war clubs. As the eldest was on the -point of overtaking him, the lad squeezed her heart and she fell down -in a faint. Then the second sister drew close to him, when he at once -squeezed her heart and she, too, fell in a faint. The same thing -happened to the third sister also. Then the lad came to a great round, -flat rock, where Deadoeñdjadases was accustomed to kill his victims; he -ran around this while the sisters, who had recovered from their -fainting spells, sought to close with him. Every little while he would -squeeze a heart and its owner would fall in a faint; but as soon as he -stopped squeezing she would spring up again. When he had sufficiently -tortured the sisters in this manner he ruthlessly dashed their hearts -against the great rock, one after another, and thus all were killed. - -When the cannibal returned at the usual time and did not find his -sisters at home he was very angry; but Hadjoqda assured him that they -were pursuing the elks and that his dinner was left all prepared for -him. Deadoeñdjadases sat down and began to eat. Emboldened by the fact -that the lad stood beside him holding the heart of Deadoeñdjadases, -Hadjoqda taunted Deadoeñdjadases, “the Earth-circler.” [39] - -At once Deadoeñdjadases rushed after the lad, who ran toward the great -rock. When the man-eater drew near him the lad would squeeze the heart -and the great Deadoeñdjadases would fall in a faint. When the lad -ceased squeezing the heart the man-eater would rise again. So, no -matter how he tried, he could get only as near the lad as the latter -would let him. When tired of this kind of sport the lad dashed the -heart of the man-eater against the rock, and Deadoeñdjadases fell dead -in his tracks. - -Around the great rock on every hand the lad found heaps of human bones, -which he carefully gathered together into a great pile. Placing -Hadjoqda on the ground with his head toward the west and his feet -toward the east, the youth went to a great hickory which was standing -near and shouted, “Do you all rise and run or the tree will fall on -you.” On the instant a great number of persons arose and ran in every -direction. Hadjoqda received his body back and became at once as well -as ever. But some had legs and arms which had belonged to others, and -hence were deformed in these members. - -“Now,” said the lad to Hadjoqda, “there is no other such strawberry -patch in the world. We must all come here to live. This field shall -belong to you, and I and all my people shall settle around here. I -shall go after my grandmother and you must go after your friends.” - -Among the people whom he had raised the youth found all his relations, -and these persons accompanied him on his journey to bring his -grandmother to that country. His grandmother was very glad to see all -her relations again, as she had never expected this good fortune. -Taking their garments and weapons which the grandmother had kept for -them in the long room, all set out, with the aged grandmother, for the -great strawberry patch of Deadoeñdjadases. With their friends and -relations from far and near, all settled in villages around the great -strawberry patch, they lived in great contentment thereafter. Among -these people who were raised by the potent youth were the Okweson, -Osoon, and the Goqgwaih [i.e., the Partridges, the Wild Turkeys, and -the Quail]; the youth and his grandmother, and even Hadjoqda, belonged -to the Osoon tribe. - - - - - -22. HATʻHONDAS (THE LISTENER) [40] - -Once upon a time an uncle and his nephew lived together in the forest. -Being very needy, they gathered and cooked for food fungi which grow on -trees. After they had lived some time in this way his uncle said one -day to the boy, who had grown nearly to the age of puberty, “To-morrow -you must go out yonder into the ravine to listen, and as soon as you -hear something you must hurry back to tell me what it is.” - -The nephew did as he was ordered. The next morning as soon as he heard -the song of a bird he hurried home, rushing almost breathless into the -lodge and crying, “Oh, uncle, I have heard something!” “Wait a while, -nephew,” said the uncle. “Wait until I light my pipe and the smoke -rises from it.” [41] - -Soon the smoke arose from the pipe; then Hatʻhondas told what he had -heard, imitating the call of a bird. “Oh, nephew! that is nothing. Go -again to-morrow,” said the uncle. He went the next day, and heard a -bird of some other kind. After rushing to the lodge as before, and -after his uncle had lighted the pipe, he told his uncle what he had -heard. Each day he heard a new bird and told his uncle what he had -heard. After several such fruitless trips to the ravine he heard two -women singing, “I am going [am on my way] to marry Dooehdanegen.” [42] -The women were moving through the air coming toward his uncle’s lodge. -Hatʻhondas rushed home almost breathless, crying, “Oh, uncle! I have -heard it.” “Well, what is it?” asked the uncle, and straightway he -lighted his pipe and the smoke arose from it. “I heard two women -singing, ‘I am going to marry Dooehdanegen,’ and they are coming this -way,” declared the nephew. “We must make ready to receive them,” said -the uncle; “we must put the lodge in order.” He therefore smoothed the -skins on his couch and put his nephew’s bed away from his own in the -corner near the ashes, telling his nephew to lie there while the women -were in the lodge, and to face the other way, and further to keep quiet -and not to show his face. The old man then put on his best garments, -with two feathers in his cap, and tried to be as nimble and bright as -when a young man. He kept sending his nephew out to see how near the -women were. When at last they reached the lodge the nephew ran in, -crying, “Oh, uncle, they are here.” “Go to your bed; lie down, and do -not stir,” said the uncle. - -The women entered the lodge, bringing a basket of marriage bread.[43] -The old man hurried around to make it pleasant for them, but could not -interest them, for their minds were elsewhere. They kept looking toward -the corner where Hatʻhondas was lying. When night came the old man -spread out the skins of his couch and told them there was the place for -them to lie down; but, going over to the corner where the ashes were -piled, they lay down with Hatʻhondas. They smoothed his hair and -fondled him, speaking pleasant words to and about him. The old man was -very angry and slept none that night. The women left the lodge at -daybreak. When Hatʻhondas awoke, he had become a man in full vigor, -strong and fine looking. - -The old uncle now called his nephew, saying: “You now have become a -man. You must follow the women. The mother bears the most noted name in -sorcery in her tribe. She is now seeking a husband for her daughter. -Near her lodge grows a large hickory tree [44] on which sits an eagle -as a target. Whoever can bring down that eagle will get the daughter. -Men go there from every direction and place to shoot at it, but no one -has yet hit it. You must shoot at it, too.” - -The old man then brought out from his chest an outfit consisting of a -cap of otter skin, a panther-skin coat, leggings of wildcat skin, -moccasins of owl skin, and a tobacco pouch of fawn skin. The garments, -which were beautiful and endowed with rare orenda (magic power), fitted -the young man well. Then the uncle took the garments off his nephew; -and the cap became a live otter, the robe, or mantle, a live panther, -the leggings a pair of live wildcats, and the moccasins two live owls. -Again he put the garments on his nephew, telling him to sit down. The -latter did so and, opening the pouch, took out a pipe, which he filled -with tobacco. Immediately two girl sprites and two trick pigeons leaped -out of the pouch; the girls brought fire to light the pipe, and as soon -as he put it to his mouth the two pigeons, which were perched on the -stem, rustled their wings and cooed, being very happy. - -“Now, my nephew,” said the old man, “spit.” He spat and the spittle -fell to the ground in a shower of wampum beads. “That is enough,” said -the uncle; “you shall always spit wampum from this pipe. Your outfit -will always do what it has done to-day. Now you must start. Go directly -east. About noon you will find a trail. Take that and keep on until you -come to the great hickory tree. Here are a bow and arrows. The arrows -will never miss the mark. On the road you must keep no man company. -Sleep alone and hurry on your way.” - -So the young nephew set out. In an hour he came to a trail. Finding it -so soon, he thought it could not be the right one and ran back to -inquire. “Oh! you are a swift runner,” said the uncle; “you found the -right trail. Follow it.” Hatʻhondas started again. Again he found the -trail, which bore toward the east. Near evening he saw a man who was -making a fire by the wayside, and who inquired of Hatʻhondas, “Where -are you going?” “Oh! where all are going—to shoot at the eagle on the -hickory tree,” replied the young man. “Stay with me. It is too late to -go farther,” said the stranger. “No! I must go on,” answered -Hatʻhondas, hurrying away. At night he built a fire and slept by -himself. The next day he went on without interruption until evening, -when a man who was building a fire beside the trail urged him to stop, -but he refused to do so. Again the man urged him but Hatʻhondas would -go on. - -The third evening he came on a man who insisted and coaxed so much that -he remained with him overnight. Each occupied one side of the fire. -After supper, Hatʻhondas took off his garments and soon fell asleep. -The strange man attempted to steal the clothes, but the mantle, -changing into a panther, would not let him come near. Then the man, bit -by bit, fed meat to the panther until the animal was pacified, when he -put the mantle on his own shoulders. So with the leggings and all the -other things, until at last he got possession of the whole outfit of -the young man, except the bow and arrows, which he forgot. When ready, -he thrust a sharp dart of hickory bark down the backbone of Hatʻhondas, -and at daylight hurried away to the company which had gathered at the -great woman’s lodge to shoot at the eagle. - -Hatʻhondas awoke in terrible pain; he was doubled up like an old man -and began to cough badly. After much effort and great suffering, he -succeeded in putting on the other man’s garments and in dragging -himself some distance to a log, on which he sat, holding his bow and -arrows, with his head bowed in sorrow. - -After he had been sitting there a couple of hours, a poor, -destitute-looking girl came to him, saying: “My mother lives not far -from here. I will take you to her.” On going home with the girl he -learned that her mother was his own sister and that she was therefore -his niece. He told his sister about the visit of the two women, about -setting out to shoot the eagle and being robbed on the road of -everything but his bow and arrows, and, lastly, about becoming decrepit -and aged-looking from the effects of the hickory bark thrust down his -backbone. His sister and her daughter were very poor. They had no meat. -As they were talking, a robin perched on the edge of the smoke-hole. -Hatʻhondas drew his bow with great difficulty and shot an arrow which -killed the bird. His sister cut it into small pieces and, bruising -them, made some soup, which in a measure strengthened her brother. The -next day a partridge came in like manner and he killed that, too; and -then a turkey, so they had provision enough. Many days later his sister -drew the bark from her brother’s back and he became well again. - -As he sat by the door one day he heard a great shouting and tumult, and -asked what it meant. They told him that it was the sounds made by those -who had assembled to shoot the eagle, and pointed out the great hickory -tree, the top of which could be seen above the forest, seemingly not -more than 200 or 300 rods away. - -The next day, on looking toward the tree, he could see that some arrows -came very near the eagle, some not so near, and others far away from -it. At last he said, “I must shoot an arrow at that eagle.” “Oh!” said -the sister, “you can not hit it from here.” But he would have his own -way, and going outside of the lodge with his bow and arrow, he said to -his sister’s daughter: “Go out into the crowd. When I shoot the arrow -and the bird falls to the ground run and bring it here with the arrow -sticking in it, and let no one take it from you.” The girl went. Her -uncle shot, and his arrow, flying through the air, struck the eagle. -When she grasped the bird after it had fallen to the ground a man -pushed her aside, and snatching the bird from her disappeared in the -crowd. She cried out, but no one heeded her. Now, the crowd gathered at -a mound, a short distance from the tree. On this mound the great witch -woman was sitting with her friends to witness the shooting. The people -stood in a circle. The stranger came up with the eagle and claimed her -youngest daughter, who, insisting that he was not the right man, -refused to marry him; but the old woman said her promise must be kept, -and had the marriage proclaimed. - -When, in the evening, the young wife would not remove her designated -husband’s clothing, the old woman did so. On taking off the moccasins, -and throwing them, tied together, over a crossbar near the couch, they -became owls, so wretchedly weak that they were barely able to hold on -to their perch; and so with the panther, the wildcats, and the otter; -they seemed scarcely alive. - -The young woman would not go near her designated husband, but, rolling -herself up in a bearskin, slept apart. The next morning the -mother-in-law, addressing her intended son-in-law, said: “What can you -do for me [in thaumaturgy]?” He opened his pouch, from out of which -came the girls, who were barely able to bring a coal of fire, and the -pigeons, nearly lifeless. He smoked, and cast spittle on a deerskin -which was spread before him, and spittle it remained. Again he tried, -but with the same result. Then the mother-in-law, growing angry, went -away in disgust and chagrin. - -The evening after Hatʻhondas was robbed the sky was red, and his uncle -at home knew that his nephew was in great trouble—that his life was in -danger. He sat down by the fire, throwing ashes on his head, and wept, -saying, “Oh! nephew, I shall mourn for you ten summers.” But now the -sky was not so red, and the old man knew that his nephew had gained -some relief. - -The second night the young woman slept apart from her designated -husband. - -The next day Hatʻhondas’s niece, the poor woman’s daughter, said, “I -will visit the great witch woman, for she is a friend of mine.” When -the girl went to the lodge, the great woman was glad to see her. She -heard all the news of the marriage and that the young woman would not -go near her designated husband. On reaching home she told her mother -all she had heard. The next day very early, while the strange man was -still asleep, Hatʻhondas’s sister went into the great witch woman’s -lodge and, taking the panther-skin coat with the rest of the garments -and having thrust the piece of hickory bark into the back of the -sleeping husband, hurried home. - -Hatʻhondas now had his whole outfit. Putting on his garments and taking -his bow and arrows he went to the lodge of the great witch woman. When -the daughter saw him coming, she could scarcely retain herself for joy, -crying out, “That is the man! That is the man!” - -It was now almost noon, and the designated husband had not appeared. On -looking for him they found him on the couch all doubled up, old and -miserable, and coughing terribly. - -As the arrow which was still sticking in the eagle was unlike his -arrows but just like those which were in the quiver of Hatʻhondas, the -people were convinced that the old man was a deceiver, so they threw -him out without pity. - -Hatʻhondas was now married to the young woman and her mother proclaimed -to all the people, “My youngest daughter is now married.” In the -evening, when the young wife pulled off her husband’s moccasins and -threw them on the crossbeam, they became a pair of fine owls with great -eyes, and hooted; as soon as the panther-skin coat touched the beam it -became a large panther; the leggings became two wildcats; and the cap -an otter. - -The next evening the mother-in-law asked her son-in-law, “What can you -do for me?” and spread a deerskin in front of him. As he opened his -pouch the two girls jumped out of it, followed by the two pigeons. The -girls, running nimbly to the fire, brought coals for lighting the pipe. -The pigeons, perching on the pipe as he put it into his mouth, rustled -their wings and cooed. As often as he spat the spittle fell on the skin -in a shower of wampum beads. - -The next day he went hunting and killed so many deer, bear, and elk -that all the people had enough, and he sent a great supply to his -sister. - -After they had enjoyed life a while, he said, “Now, I must go to my -uncle.” His sister prepared provisions for the journey. She would shake -all the flesh of a deer until it became small as the end of her little -finger, continuing this process until she had in a small pouch venison -enough to fill a lodge. On the way when they wanted to eat venison all -they had to do was to strike a very small portion, when the meat would -resume its natural size. So they traveled till they came to the old -uncle’s lodge. - -While his nephew had been away, animals had tormented him by coming to -his door while he was sitting near the fire mourning for his nephew. He -would hear a voice at the door cry, “Quick, Uncle! I have returned,” -but on opening the door-flap he would find merely a fox, rabbit, or -some other creature. - -Now, to make sure, he cut a hole in the skin door-flap saying, “Put -your hand through the hole, if you are my nephew.” This being done, he -tied a strong bark string around the wrist and fastened the other end -to the pole at the fireplace; then, seizing the corn-pounder, he opened -the door carefully, intending to strike the intruder. On discovering, -however, that it was really his nephew, he rejoiced and cried out: “Oh! -you have come at last with your wife. Wait, until I clean up a little.” -Soon he let them in. The venison was increased in quantity again by -striking it against the ground, and there was more than enough to fill -the lodge, so they had to build a new lodge in which to store it. - -They lived on together happily. This is the story of Hatʻhondas, “The -Listener.” - - - - - -23. THE STORY OF THE OHOHWA PEOPLE - -In a quiet forest, in a lodge of their own, a husband and his wife of -the Ohohwa people lived in much contention. It was their invariable -habit to quarrel all night long. In the morning, however, all was -pleasant again. - -One night a visitor came to pay them a call. As soon as the man of the -lodge saw the newcomer he went away from the lodge. Thereupon the -would-be visitor remarked to the woman, “It is indeed strange that he -should go out just as I came in, so I shall go, but will come again at -another time.” With these words he left. - -In a short time the husband returned, and being very jealous of his -wife, seized the occasion of this visit of a strange man to scold and -quarrel with her until, becoming enraged, he beat her and finally she -fought in defense of herself. At last, becoming tired of fighting, the -husband started off with the remark: “I am going to get another wife. I -will not be troubled in this way any longer.” Weeping bitterly, she -followed him until, touched by her plight, the husband grew sorry for -what he was doing and returned with her to their lodge. - -In the morning he told his wife that he had had a dream during the -night. He said, “My dream spirit told me that I must kill a large bear -and be back home before the dew is off the grass.” Ostensibly he -started away to carry out this injunction, but when he got out of sight -of the lodge he went to the lodge of another woman, who also was of the -Ohohwa people, where he remained all day. Toward night he started for -home. On his way he met a fine-looking woman. He addressed her, saying, -“Where are you going, my cousin?” She replied, “Oh, I am only going -home.” He asked, “Let me go home with you?” Answering coquettishly, -“All right, if you can overtake me,” off she ran with great speed, with -him in pursuit. This woman was of the Djohkwehyanih [45] people. - -All night long they ran toward the north. About midday they came to a -lodge, which the woman entered. The Ohohwa man followed, but on -entering the lodge he did not see the woman, but only two old men. He -asked them, “Have you seen a woman pass here?” The two men sat with -their heads down and did not answer the question. But on the question -being repeated by the intruder, one of the men, looking up, said, “It -seems to me that I heard some sound,” and the other made the same -remark. Then he who spoke first said, “Then get our canoe.” Going to -another part of the lodge, the second man returned with a bark canoe -and two basswood knives. “Now,” said the other old man, “seize the game -that has come to our lodge.” The intruder drew back as the old man -advanced, cautioning the old men, saying: “Be very careful, old men. -You are Nosgwais people, as I know. I came only to ask for -information.” But as the two old men advanced the intruder turned and -fled. The old men chased him with great speed. After a while, turning -and running back to the lodge, he seized a wooden mallet and the first -man that appeared at the doorway he knocked on the head, and he did -likewise to the second man. As the old men picked themselves up they -said, “It seems that there is a great deal of fun in the game animal -that has come to us.” On their making another attempt to enter their -lodge the intruder again knocked them down. Thereupon one of the old -men said: “Get up and do the best you can [magically]. Are we to be -beaten in this way? It would indeed be a singular occurrence for us to -be overmatched by the game animal that has come to us.” But in making a -third attempt to enter the lodge the old men were still again knocked -down. But the intruder said to himself, however, “I can not kill these -people, and so I would better try to escape.” So, passing out of the -doorway at the opposite side of the lodge, he saw the tracks of the -woman going directly northward. He followed them all day. When night -came he still saw her tracks leading in the same direction. He remarked -to himself, “I will soon overtake her, I think.” But these tracks were -not those of the woman. He had made a circuit and at daybreak he was -near the starting point. He looked down and, seeing his own tracks, -said: “Oh, another man is following her! I will kill him when I -overtake them.” Soon he came to the lodge of the two old men from which -he had started. Again he inquired of the old men about the woman, but -they caught him and threw him into their canoe. Then they began to -dispute as to which should kill and quarter him. At last they said, -“Push the canoe back and leave it, for the game animal can not run -away.” Indeed, the man could not release himself, as he seemed to be -fastened to the canoe. - -Toward night be heard a voice saying: “You think that you are going to -die. You would be were it not for me.” The man in the canoe replied, “I -do think so.” Then the invisible man said: “No; you shall not die. At -the end of the canoe there is a string, to which hang the two hearts of -the old men; and this is why you were not able to kill them by knocking -them on the head when you were here before (he now knew for the first -time that he was in the same lodge again). Wait until it is dusk; then -try to move and you will work loose. Then get out of the canoe quietly, -and I will give you light to see where the hearts are. Take them off -the string and pound them up, and you will be free. You can then remain -here all night. The canoe has great orenda (magic power), and these two -old men use the canoe when they travel. If you wish, I will teach you -the song that belongs to it.” The man in the canoe, being very weak, -could hardly speak, but he replied, “Yes; I should like to learn the -song.” Then the invisible man answered, “I will teach you the song,” -and he began singing, “Tgâiiehe onĕⁿ o’waqdĕñdĭʼ neʼʹ akʻhoñwâⁿʼ.” When -he finished singing “Correctly my canoe has started” the man in the -canoe thanked him, saying that he had learned the song. After dusk he -began to move, and as he moved he gained strength. Looking around, he -saw a pale light in the end of the canoe. Having freed himself, he took -the hearts from the cord, and as he crushed them he heard groans and -wails of pain. Placing them under the canoe, he crushed them, and their -cries ceased. Then the young man lay down and slept. - -The next morning he awoke and said: “Now I have something in which I -can travel. I shall now soon overtake the woman.” Setting the canoe -outside of the lodge, he turned its bow toward the north, and, getting -into it, he sang the song which he had learned to cause it to fly. The -canoe started off so rapidly that only the wind could be heard as it -flowed past his ears. All the time the canoe kept going higher and -higher and swifter and swifter, and the youth grew more and more -frightened; he began to fear that the canoe might bear him off to some -evil place. Suddenly he heard a scrambling sound at the stern of the -canoe, as if some one were trying to board it from the rear. Looking -around, the youth saw a man getting aboard, who said: “It is wonderful -how fast you are going. I was bound to get aboard, so I leaped. You are -afraid this canoe will carry you away. I am the person who was with you -last night. It is my fault that you are frightened, for I did not give -you full instructions. The reason the canoe goes faster and faster and -higher and higher is that you keep repeating the song. You should -change the words of the song, and then you can guide it. I came to tell -you this.” As he stopped speaking, he stepped off the stern of the -canoe into the air and disappeared. - -The youth now changed the words of the song, singing, “Tgāiiehe -wa’tkĕⁿ’dioñʹdă’t ne’ʹ akʻhoñʹwãⁿʼ,” and at once the canoe began to -descend, gradually coming to the ground. But the occupant of the canoe -exclaimed, “Oh! this is not what I wanted. I desired to come down a -little lower only, not to the ground.” So he sang again the first words -of the song. At once the canoe shot upward like an arrow and, heading -northward, flew faster than it did before. As it flew along the youth -saw the woman’s tracks ahead. Higher and higher went the canoe, the -wind whizzing past his ears in a frightful manner. The speed of the -canoe troubled the youth, and finally he exclaimed, “Oh! I am getting -too high again.” Then, recollecting that he must change the words of -the song, he sang, “Tgāiiehe hehdageshon hohweson nakʻhoñʹwâⁿʼ.” The -canoe descended, but its speed was so great that he was greatly -disturbed and distressed. At last he said, “I have learned the music, -and all I have to do is to sing, ‘My canoe must stop immediately.’” - -[The story ends here thus abruptly.] - - - - - -24. THE CHESTNUT TREE GUARDED BY THE SEVEN SISTERS - -In a small lodge, deep in a dense forest, a man lived alone with his -nephew. It was the custom of the uncle to cook every day the food -required by his nephew, but he never ate with him. There came a time, -however, when the little nephew asked his uncle to eat with him. The -only reply was, “No; I have already eaten my food.” Then, urging his -nephew to be quiet, he would remark, “I have cooked this food for you -alone.” - -As the little nephew grew older he began to wonder at this strange -conduct of his uncle. Finally he asked him: “Oh, my uncle, I never see -you eat! How is this?” But the uncle made him no reply. So the little -nephew decided to try to catch his uncle eating by spying on him. One -night after this, when the little nephew had eaten his supper, he said: -“Oh, uncle, I am very tired and sleepy. I am now going to bed to get a -good rest.” With this remark he lay down on his bed, and drawing over -him the deerskin cover soon began to snore as if he were sound asleep. - -The wily old uncle waited a while, and then assuming that his nephew -was fast asleep, he decided to begin getting his own evening meal. -Going to his bed and carefully searching among the skins with which it -was covered, he drew forth a small kettle and a very small bundle. Then -placing the kettle on the bench near the fire and opening the bundle, -he took out of it some substance, a small quantity of which he scraped -into the kettle. After putting water into the kettle he hung it over -the fire. When the water began to boil the old man, taking a wand from -its wrappings of skin, began to strike gently on the kettle while he -sang the words, “Now, my kettle, I want you to grow in size.” Obedient -to the words of the song, the kettle began to increase in size and its -contents grew in bulk. Repeating the words and continuing to tap gently -on the kettle, the old man watched it becoming larger and larger. He -kept up the singing until he decided that the kettle would hold enough -of the mush which he was making to satisfy his hunger; then he stopped -singing and tapping on the kettle. Carefully replacing the rod, or -wand, in its skin wrapping, he removed the kettle from the fire and sat -down to eat. After finishing his supper he carefully washed his kettle; -then he shook it until it decreased to the size it was when he took it -from the hiding place under the bed, to which place he now returned the -rod, the bundle, and the kettle. - -The nephew, who was still feigning sleep, was watching his uncle -through a hole in the bed covering. He decided to take breakfast with -his uncle in the morning, and in order to do this he resolved to arise -much earlier than usual. When he arose, however, the youth found that -his uncle had finished breakfast and was preparing something for him to -eat. - -After the uncle had gone out to hunt the youth brought into the lodge a -large quantity of bark to make a good fire. About midday he said to -himself: “I am going to be very kind and good. My uncle will be tired -when he returns, so I shall have his supper all ready for him. I think -that I can prepare it just as he does.” For a long time he searched in -his uncle’s bed for the bundle; at last he found it. On opening it he -discovered that it contained a small fragment of a chestnut. Beside the -bundle he found the kettle, which was very small. These were the only -articles he found under his uncle’s bed. He wondered and wondered at -what he had discovered, for he could not understand how it was that -with this bit of chestnut and the tiny kettle his uncle could make -enough mush to feed him. Finally he decided on his course of action, -saying to himself: “Well, I must do this exactly as my uncle did. This -chestnut must be enough for one more meal.” - -Kindling a good fire, the youth carefully scraped all the chestnut into -the kettle; and then he poured water into the kettle and set it over -the fire. Then taking the wand from its skin wrapping, when the water -began to boil he gently tapped on the kettle, saying, “I want you to -grow, my kettle.” He was so much amused by the increase in size of the -kettle that he kept on tapping it and repeating the magical words, -until there was hardly room enough in the lodge for him, because the -kettle and the mush which it contained had grown so large; so, climbing -to the roof, he continued to tap the kettle until it touched the sides -of the lodge. He was so busy that he did not see his uncle approaching. -The latter from a distance saw him on the roof, and watched his -actions. As he approached the lodge he heard the nephew say, “Oh, grow! -my kettle. Oh, grow! my little kettle,” and then he knew that the youth -had discovered everything. This made the uncle very sad and depressed. -He called to his nephew: “What have you done now, my nephew?” The youth -replied in delight: “Oh, I have so much pudding that we shall have a -grand feast.” Then he told his uncle everything. - -The uncle asked, “Did you use all the chestnut?” The youth replied, -“Yes. There was only a small bit here.” Thereupon the poor uncle -exclaimed: “By doing this you kill me. That is the only kind of food I -can eat. I shall die of hunger now. That kind of chestnut does not grow -everywhere, and only a person who has great orenda (magic power) can -get it.” “Oh, pshaw!” replied the nephew; “I know where there are whole -trees full of chestnuts of this kind. I can get a large bagful for you, -my uncle. So do not worry.” The uncle, unconsoled, replied: “No, it is -not possible for you to do so. This is a bad thing that you have done. -This chestnut would have lasted me for years. Now I never can get -another; I shall starve to death. I may as well tell you about it, for -I must soon die.” - -Then, shaking the kettle slightly to decrease its size so that he could -get into the lodge, the uncle said: “There is but one tree in the world -that bears such chestnuts. Seven sisters who are great sorcerers own -that tree. Many men have lost their lives in trying to get these -chestnuts.” The youth confidently replied, “I am sure that I can get -you one.” The uncle answered: “No, you can not. You are yet only a -small boy. You would lose your life. These seven women have a great -eagle perched upon a very tall tree to watch it. Night and day he -guards it. Not a living thing can come near the tree, for if even a man -try his utmost the eagle would discover him and scream out a cry of -distress. Thereupon the sisters would come forth and beat the intruder -to death no matter who he might be. Men have often taken the forms of -various birds and animals to try to deceive them, but so far they have -all failed in their attempts. These seven sisters have beaten to death -everything that has come near that chestnut tree.” But this kindly -advice did not change the youth’s resolve to make the attempt to get -some of these well-guarded chestnuts. - -The next morning he said to his uncle, “You must tell me where the tree -stands, for I am going to try to find it.” When the fond uncle saw that -he could not repress his nephew’s desire to go, he replied: “Go toward -the rising sun, and after you have passed through the forests -intervening you will come to a large open space. In the middle of this -great clearing you will see a very tall tree near which stands a lodge. -On the top of this tree sits the eagle with his sharp eyes looking in -all directions; and it is in this lodge that the seven sisters dwell.” - -Taking a bag, the young nephew said: “Now, cheer up, uncle. I will -bring you a whole bagful of chestnuts before you have finished eating -the pudding in that kettle.” With this remark the youth started toward -the sunrise. After traveling for some time he killed a deer, which he -cut up, filling his bag with the venison. - -Finally the nephew came to a place where he began to see through the -forests to an opening, whereupon he resolved that he must put forth all -his caution and craft. So, having the mole as his fetish, he called out -“Now, my friend, I want you to come to me; come to me, you mole!” In a -short time the leaves began to rustle at his feet, and a mother mole -appeared and asked him, “What do you want of me?” The youth replied: “I -have done a great mischief to my uncle by scraping away all his -chestnut. Now I want you to help me get more for him. I shall enter -your body and you will carry me underground to that tall tree yonder on -which the eagle is sitting. When you are under the tree thrust out your -nose a little so that I can see. I shall have to carry my bag with me. -Do you think that you can bear me and it, too?” The mole answered, “Oh, -yes! I can carry all.” - -After reducing his size magically, the youth entered the body of the -mole and then it made its way to the tree indicated. As the mole -arrived directly under the tree, thrusting its nose out of the ground, -it said, “The eagle is looking.” In a flash the youth, stepping out of -the mole, scattered venison all over the ground under the tree. The -eagle flew down and began to eat voraciously of the meat. In the -meantime the youth stuffed his bag with the chestnuts, which he -gathered in handfuls, and just as the eagle was finishing the last -morsel, the mole was engaged in carrying the youth with his bag back to -the forest. When the meat was all eaten the eagle uttered a loud -scream, and out ran the seven sisters with their clubs. When they saw -that the chestnuts were already stolen and that no one was in sight, -they fell upon the eagle and beat it until they had nearly killed him. - -Arriving in the forest, the youth said to the mole: “Now, I will hide -my chestnuts here, and you must then take me back to the lodge of the -seven sisters, so I can hear what they say, in order to learn whether -they intend to follow us in an attempt to recover the chestnuts.” -Having again entered the body of the mole, the youth told it to go -under the ground until it came to the lodge. The mole obeyed him -literally. When the mole reached the lodge, it thrust out its nose and -mouth. The youth then stuck his ear out of its mouth and listened to -what was being said in the lodge. He finally overheard one of the -sisters say: “It must be a young man just grown. No one has succeeded -since his uncle in stealing the chestnuts. Perhaps he has a nephew now -who is as crafty as he used to be, and it may be that he, too, is going -to live on chestnuts.” Another answered her, saying: “Well, they are -stolen. We may as well let them go.” After hearing this last speech the -youth asked the mole to bear him back to the forest at once. After -reaching the forest the youth dismissed the mole with thanks for its -aid, and then hurried home. - -When the youth reached home he found his uncle sitting by the fire, -singing his death song, “I must now die of hunger, for my nephew will -never return to me.” Then the nephew rushed into the lodge, saying, -“Oh, my uncle! I have brought you here a bag full of chestnuts.” The -old man welcomed his nephew home and gave thanks to their guardian -spirits for the latter’s success, and he was very, very happy. He is -still making chestnut puddings. His nephew became a great hunter. He -obtained whatever be desired, because he had the mole for his guardian -spirit and aid. - -[Note.—There are several versions of the foregoing story. In one -version the tree is guarded by geese. The lad entered one of the geese, -and as the seven sisters were bathing he slipped from the goose into -the person of the youngest sister, and she thereby became pregnant. -Being born of her, he became the master of the chestnuts.] - - - - - -25. THE OTTER’S HEART AND THE CLAW FETISHES - -Once in the fall of the year in time long past, a prominent chief with -six or seven families went on a hunting expedition far away from their -village. Having arrived at their usual hunting grounds, they did not -find any game for many days. At last the chief, whose fetish, or charm, -was a fawn skin, calling the members of the party to his kanosʻha -(temporary lodge), asked each person to lay hold of his pouch fetish, -and to declare while touching the pouch what he or she intended to kill -on the following day. - -The first one to touch the pouch was a man who said that he intended to -kill a bear; the next said that he intended to kill a deer, and so on; -and finally the chief’s wife declared that she intended to kill geese. -But, as the pouch passed around, the chief’s daughter requested her -husband not to touch it by any means; when it was nearing them on its -round she grasped her husband’s arm to keep him the more effectually -from putting his hand on the pouch. As he showed a disposition to touch -it, she pushed him over on the ground, but he arose again while she -still clung to him. In spite of her he finally placed his hand on the -pouch, saying, “Tomorrow, I shall kill two otters before daylight.” - -At midnight the chief’s son-in-law, arising, went to a place where the -neighboring stream made a very pronounced loop, and there he watched -for the otters. Soon he saw two approaching and killed both. He was -very hungry, and as it was not yet daylight he took out the hearts of -the otters, which he roasted and ate. By doing this he unwittingly -destroyed the power of the orenda (magic potency) of the pouch for -those who had touched it; so that day all the other persons returned to -the lodge without any game. The chief’s wife, who had said that she -would kill geese, also returned empty handed. When she saw the geese on -the wing and clapped her hands, shouting: “Let them fall dead! Let them -fall dead!” the geese kept on flying; in fact the charm, or orenda, of -the pouch had been broken or spoiled by some one. After these things -had been reported to the chief, he examined the two otters slain by his -son-in-law. When he saw that their hearts had been removed, he became -very angry with him. His daughter, the wife of the culprit, becoming -frightened for the welfare of her husband, concealed a piece of dog’s -flesh and a knife, at the same time telling her husband where he could -find them in case of need. - -The chief said to his retinue, “My son-in-law has nullified the orenda -of the pouch by eating one of the taboos, which is the earnest of the -compact with it; so I think we would better kill him.” But his daughter -exclaimed, “If you kill him, you must first kill me.” As the chief was -quite averse to killing his daughter, he said, “Then, instead of -killing him we will leave him here naked and without provisions and we -will go far away to avoid the consequences of his act.” So the chief -and the people stripped the son-in-law of everything, even of his -weapons, and then departed, taking his wife with them. - -At midnight, when all alone, the son-in-law heard some person -approaching on snowshoes, for this was in the winter season. In a short -time a man came to the lodge and said to the young man, “You feel that -you are doomed to die, do you not?” The young man answered, “Yes; I do -think so.” Then the stranger said: “You shall not die. I have come here -to assist you. Tomorrow morning follow my tracks to a hollow tree. -There you shall find a bear. Kill it and you will have plenty of meat -and you can make yourself a robe and footwear from its skin.” Then the -stranger went away. The next morning the young man could find no tracks -other than those of a rabbit. These he followed to a large hollow tree, -in which indeed he found a bear, which he killed. Carrying it home, he -skinned and dressed it. From its skin he made himself a robe and a pair -of moccasins. - -Again about midnight the young man heard some person approaching on -snowshoes, for the snow was deep. Soon a man’s voice from outside his -lodge said to him: “I sent you help last night. Tonight I have come to -tell you that your wife will be here tomorrow about midday. She -believes that you are dead from hunger and exposure and she has run -away from her father’s camp to come to look for you. As soon as she has -rested, send her on the following day for her father and his people. -Instruct her to tell her father that you are alive and well. Let her -say to him, ‘My husband has meat enough for all.’ They will be glad to -come back to you, for they have no meat and are hungry. They have been -punished enough for abandoning you.” Then the stranger departed. - -The next day about noontide the wife came and she was welcomed by her -husband. After resting that night the young man in the morning sent her -for her father. The night she was absent the stranger again came to the -lodge and said to the young man: “Your father-in-law will be very glad -to know that you have meat sufficient for yourself and for his people, -and he will be very willing to come to you. When he has arrived here he -will exhibit his fetishes, and ostensibly to repay you he will give you -your choice. Among them is one which you must select; this is wrapped -in bearskin. It is the claw which I lost when your father-in-law caught -me in a trap. You must not pay heed to your father-in-law’s statement -that it is not of much account. He will insist that you take some other -which he will represent as of much greater potency than this. But take -my advice and choose this one.” Then the stranger departed. - -The next morning toward midday the chief and all his people returned to -the lodge of the chief’s son-in-law, who welcomed them and offered them -what he had in the way of food. - -In a few days the chief unfolded all his fetishes, informing his -son-in-law that he could take his choice. On his reaching over and -taking the one wrapped in bearskin, his father-in-law said, “Oh, -son-in-law! that is of no account; here is a better one.” But the young -man, remembering the advice of his midnight visitor, replied, “No; I -will keep this one,” so he retained the one wrapped in bearskin. - -Some time afterward the young man went into the forest to meet the -strange man who had befriended him and to whom the claw, or finger, -belonged. He had not gone far when he saw what appeared to be a lodge -standing in the middle of a clearing. On going to this lodge he found a -man in it who received from him the claw or finger. Thanking him for -its return, the man said: “I shall always be your friend for this -favor. You shall succeed in all that you may undertake.” As the young -man turned to go home the strange man bade him farewell. Having -proceeded a short distance toward home, the young man turned to take a -look at the lodge, but to his surprise it had disappeared. What he had -thought was an opening in the forest was now a large body of water. - -Ever after this circumstance the chief’s son-in-law enjoyed good -fortune in all that he undertook. He became a great hunter and a great -warrior. When his tribe waged a war against a neighboring people he -took many scalps and many prisoners. Whatever he desired he obtained -easily in abundance. It was said by those who knew the circumstances -that his good luck came from the friendship of the otter, whose finger, -or claw, the young man had so generously returned to it. - - - - - -26. THE SEVEN SISTERS WHO PRODUCED WAMPUM - -In the long ago there lived seven sisters who were endowed through -their orenda with great skill in sorcery. These sisters lived together -in a lodge situated on a high mountain. From this advantageous -situation they were able to see a long distance in every direction. - -One of their chief occupations during berrying time was to gather large -quantities of huckleberries for drying and storing. They would carry -long baskets on their backs by means of the forehead strap and smaller -ones in their hands, for collecting the berries from the plants and -bushes. These berries they gathered in the neighboring patches which -belonged to them and brought them home to dry in the sun. - -Now, it so happened that these seven sisters were misanthropes, and -they boasted that they hated men. Each one of them sincerely and -frequently said, “I can not bear the odor of a man.” True to their -animosity to men, they would not permit one to come near their -domicile. They carried this aversion to the presence of men to the -extent that they would have no relations whatever with married women, -even turning up their noses at them, with the contemptuous remark, “Oh, -they smell of men.” So they would not allow either men or women near -their huckleberry patch. - -Among the young men who heard of these peculiar sisters was one who -determined to have a look at them. In order to see them he managed to -conceal himself in their huckleberry patch about the time of their -coming. When the sisters, therefore, came with their baskets into the -berry patch the young man saw the youngest, with whom he immediately -fell deeply in love, for she was very beautiful in face and attractive -in figure. He then and there decided to approach stealthily the spot -where she was picking berries by herself and to speak to her at all -hazards. He did not get the opportunity until the next day. - -On going again to the spot he had chosen as the best place to meet her, -he concealed himself and awaited the coming of the seven sisters to -their daily task of gathering berries. By good fortune the youngest -sister came directly to the place near which the ardent gallant was -concealed, and he lost little time in making his presence known by -speaking to her in very low tones lest the other sisters should hear -him. The sister addressed, turning around, saw him and at once fell in -love with him, for he was a fine-looking young man. He said to her, “I -greatly desire to speak to you, but I do not want your sisters to -overhear me, for I am afraid of them.” So she stopped picking berries -and listened to what he had to say to her. They conversed together for -a long time. At last he remarked: “I must go lest your sisters discover -me. I will meet you here tomorrow.” - -After her lover had gone the youngest sister tried very diligently to -fill her basket with huckleberries, but she did not have time to do so -before the eldest sister called out, “Come, now, my sisters, our -baskets are full, and we must go home.” They started toward their -lodge, but missing their youngest sister, called her until she came. -She acted shyly, being afraid to go very near them lest they should -detect any odor which would let them know that she had been near a man. -Then they asked her, “How is it that you have not filled your basket?” -To deceive them she feigned illness, but the eldest sister, going near -her, exclaimed in disgust: “Oh, pshaw! She emits the odor of a man. -Indeed, she has been near a man.” The youngest sister attempted to deny -this charge, for she was afraid of her sisters; but they would not -believe her. Too well did they know the odor of a man. They were very -angry, and they scolded and threatened her; but she was now thinking of -the young man, and so did not care what they said or did. - -The next day they started out again to gather huckleberries, and the -youngest sister went directly to the spot where the young man had -promised to meet her. She was more than delighted to see him there -awaiting her coming. She sat down with him and they made love to each -other. The other sisters, being very busy, forgot to watch her, as they -did not expect that anyone would have the temerity to lurk, unwelcome, -in their huckleberry patch. Finally she told him how angry her sisters -were on the preceding day because her basket was not full, and so they -began to pick berries together. When her basket was nearly full, the -eldest sister again called out: “Come, sisters! our baskets are full. -We must now go home.” - -The youngest sister lagged behind as long as possible, and the other -sisters waited for her until she came up to them. When she drew near -they cried out in bitter anger: “Oh! she smells strong of a man. She -can not deny that she has been talking again to a man.” Thereupon they -threatened to turn her away and not to let her enter their lodge again. -But she begged them not to do so, saying: “What if I do marry? I shall -not bring my husband into this lodge, for he will take me away to his -own lodge.” But they would not listen to her pleading, their only -answer being, “Tomorrow we shall go once more to pick huckleberries, -and if you again talk to a man we shall never permit you to come again -into our home.” - -All that evening and night she sat pensively thinking of her situation -and of the young man. She could not bring herself to the point of -giving him up. Finally she decided to cast her lot with his people, -saying to herself, “Well, they may do as they like, but as for me I -shall accept the young man as my husband.” Collecting a small bundle of -her belongings, she carefully concealed them outside the lodge, so that -in case they would not let her return to the lodge she could get them. -During that same evening and night her sisters kept saying: “Oh! what a -disgusting smell that is. How can she stand it?” and they made fearful -grimaces at the odor. - -The next day the seven sisters went again to gather huckleberries. The -elder sisters were so incensed at their youngest sister that they paid -little attention to her beyond murmuring continually against her -reprehensible conduct. - -On her part she went directly to the usual place, where she met the -young man, who was impatiently waiting for her. After hearing how -bitterly opposed his sweetheart’s sisters were to her love-making, he -said to her, “If they do not let you go to your home, come to me, and I -will be most happy to care for you.” - -When the time came for the sisters to go home and they made the usual -call, she would not go near them, telling them to go on and that she -would make her way home by herself. Then they said: “She has been with -that man again. She will indeed bring shame upon us.” At last some of -the younger sisters, relenting a little, said: “What shall we do? She -is our youngest sister. She is very proud. If we turn her away from -home, she will never come back again. We shall then lose her forever”; -and they were very sad and disconsolate. But the elder sister, more -conservative than they, said, “We must turn her away from us, because -if we do not do so, some other sister here will be doing the same thing -as she has done.” She was able to bring them, as least outwardly, to -her view, and so when the erring one came to the lodge, they said, “You -must not come into this lodge any more.” - -Deeply grieved, the youngest sister replied, “If you have thus -deliberately cast me out from you, I will go away,” and true to her -answer, she started away. Weeping bitterly thus to leave her sisters, -whom she loved dearly, she walked along, hardly knowing whither she was -going. But in her grief she instinctively started back to the young -man, who had promised to care for her should her sisters cast her out. -Suddenly, while she was thus pensively walking along, she heard the -voice of the young man addressing her, saying: “Lo! I followed you near -enough to see for myself how your sisters would treat you. Now that -they have cast you out, I ask you to come with me to my lodge and be my -wife.” Having no other present resource, she accepted his offer and the -young man led her home in triumph. Now it so happened that the young -man was an only son, and his mother was delighted to learn that he had -obtained a fine-looking young wife. - -For a time they were undisturbed in their happiness arising from their -devotion to each other. But there came an evil day when the young man’s -mother began to be jealous of her daughter-in-law, for she felt that -the young wife had displaced her in her own son’s affections. She felt -this the more keenly because up to the time of his marriage he had been -devoted to his mother and had not passed his time in the company of -other women and men. Now he was attentive to his wife and tried to -grant her every wish, although he did not neglect his mother at all on -this account. The young man and his wife were accustomed to go away on -hunting trips for several days at a time, and on their return brought -much game and meat. But the young man noticed that his mother’s manner -had changed toward him and his wife, and this troubled him. - -His wife, being a prospective mother, did not accompany him when her -term was approaching; but when her husband left he would say to her: -“You must be very wary, as I am afraid that my mother may do you harm, -for she is very jealous of my love for you. Before knowing you I loved -only her; but now I love you, and of course she feels that you have -taken her place. I am afraid that she may do you harm, although I do -not think that she will attempt to poison you. But you must be kind to -her, and do not let her know what I have told you. Be on your guard at -all times.” - -At last, without telling his mother the reason, he took his wife away -with him to the forest, where he built a lodge and remained. Soon a boy -was born to them. - -After a while the young man, wishing to know whether his mother was in -need, went to visit her, carrying a large quantity of game. He was not -long absent. He made several such trips to his mother. It was his -practice to tell his wife just when she should expect him to return, -and he did not fail to keep his promise. At last, however, he did not -return. Time passed; his wife anxiously waited for him day after day, -but he never returned. She told her son, who had grown to be quite a -lad, that his father must be dead or that his mother had made him a -captive in such manner that he could not escape to return to them. - -Years passed and the boy grew into manhood. In looks and manner he was -the exact double of his father. He had become a great hunter and was -very fond of killing turkeys. - -One evening on his return from hunting he found only the upper half of -his mother’s body lying on her bed, while the other half was gone. She -told him that while she was bending over a kettle, cooking, two men -came into the room and, stealing up behind her, with a single blow -cleft her body in two; that they then fled with the lower half, leaving -her to die. She had crawled on her hands to her bed. - -The youth, who was in terrible grief by reason of his mother’s -misfortune, exclaimed: “Oh, mother! you can not live. Oh! you will -surely die.” But she consoled him by telling him that she had healed -her body and that she could live a long time as she was then; and that, -if she could recover by any means the lower half of her body, she could -cause the two parts to unite again, so that she would be as well as -ever. - -Moreover, calling her son to her side, she said to him: “Now you are -old enough to know about such things, I will tell you all that you -should know. This misfortune has come upon me through the machinations -of my sisters, who are six in number. There were seven of us. When I -was unmarried wampum beads of great value passed from me. This was true -also of my sisters. But when I married your father this ceased, and my -sisters were very angry with me. This is the reason why my sisters do -not marry, for they are becoming very rich by selling the wampum beads -which they obtain in this manner. Since your father went away I again -pass wampum beads; and this is the reason that the lower part of my -body has been stolen by the two men, who were sent here by my sisters. -It now hangs in the lodge of public assembly, so that the wampum beads -may be gathered from it. You shall bring back my body to me. I will -give you the magic power to do it—the orenda which will enable you to -call to your assistance any being or thing that you may need.” Placing -her head upon his shoulder and her hand on his head, she continued: -“You are my son, and I am one of the Seven Sisters. Whatever you wish -to do you will now always be able to do by such aid as you may call on -to assist you.” - -After this annunciation she thrust her hand into her bosom and drew -therefrom a tiny black dog. Giving it to her son, she said: “This -little dog shall be a companion to you hereafter. It will aid you.” The -youth exclaimed with delight, “Oh, mother! why did you not give me this -beautiful little dog long ago?” The boy was delighted with the tiny -dog, taking it up and caressing it in an exuberance of joy. When he put -the dog down, it leaped around, trying to bark and seeming to be full -of life. “Now,” said the mother, “I will show you what you have to do -in this matter.” Taking a small wand from her bosom, she gently tapped -the dog, accompanying the action with the words, “Grow! my dog. Grow! -my dog.” With each blow of the wand the dog increased in size until he -became an immense beast. Then she said to the boy: “Get on his back and -you will see that he can carry you. You must be very kind to him and -never neglect him. He will always fight for and protect you. Should you -desire to make him small again, pull his ears and shake him gently, and -he will assume any size you may wish, from a great dog to one so small -that you can secrete him in your bosom.” - -The youth willingly accepted his mother’s commission, saying: “Mother, -I shall not wait another day to perfect my preparations. I will go -after the lower part of your body at once.” His mother told him that -the oil of a wild turkey was the only thing which could make the parts -of her body grow together again; that it must come from a gobbler; and -that he should prepare this oil before he went after the lower part of -her body. She told him further that the oil must be rubbed hot on the -raw flesh, and that then the two parts would grow together again, and -she would be well. The youth said, “I will kill the turkey gobbler on -the way.” But his mother said to him, “Oh, no! The turkey must not be -killed until we are ready to use the oil, for it must live until the -last minute.” - -Then the youth started on his quest for the lower part of his mother’s -body. While on the way he encountered a flock of wild turkeys and -contrived to take a fine gobbler alive. He fastened it to a tree where -it would not be devoured by prowling animals of prey and where he would -find it on his return. - -When the youth drew near the lodge of public assembly, which was his -destination, he heard loud laughing, screaming, and quarreling over -wampum beads, which the people were getting from his mother’s body. -This made him very angry and determined to accomplish his errand. -Having made his dog very large, he said to it, “Remain here until I -return”; then he went to the lodge of assembly. On his way there he -called on the Chief of the Crows to come to his aid. In a moment the -Black Chief was at his side ready for any command. To him the youth -said: “Friend, my mother’s body is hanging on a post inside of the -lodge and the people are getting wampum beads from it. Now, when the -people stoop down to gather the beads I wish you to go in at the -smoke-hole, draw up the body out of the lodge, and quickly bring it to -me.” The Black Chief replied, “I will do your bidding at once.” Waiting -until the people on the inside of the lodge began to scramble and fight -for the wampum beads, he swooped down through the smoke-hole, and -seizing the part of the body which he sought, he flew out with it to -the waiting youth, who sat on the back of the monster dog. With an -exclamation of thanks to his friend, the Black Chief of the Crows, the -youth parted from him. The huge dog ran homeward with great speed, -directing his way to the place where the turkey was fastened to the -tree. Having obtained it, the dog soon brought the youth, the part of -the mother’s body, and the turkey to the waiting mother, who hardly -expected her son back so soon. At once the youth killed the turkey, and -taking the oil from it, rubbed it on the severed surface of the lower -part of the body. - -After treating likewise the surface of the upper part he brought the -two parts of her body close together, whereupon they joined of -themselves. Then the woman with her hands rubbed the place of juncture. -Becoming then entirely whole, she arose and, standing, said, “I am well -now, and no one shall come to trouble us again. I am thankful to you.” -This prediction proved true, for they two lived in peace and -contentment. - -The youth became a great hunter, famous for his great successes in the -chase. His mother continued to pass wampum beads as in former years, -and their lodge was richly ornamented with many strings of wampum, each -of which was worth a man’s life and two that of a woman.[46] Although -the youth was always looking for his father, the latter never returned. - - - - - -27. THE FORSAKEN INFANT AND GAHA (THE WIND) - -A number of Seneca went hunting. When they had finished their hunting -and were ready to return home, they did not know what to do with a -little boy whose father and mother had died while they were at the -chase. They had so much meat that they could not well carry him, and, -owing to his infancy, he could not walk. Finally they decided to leave -him in the hunting lodge, with plenty of wood and meat. Learning this, -the child cried bitterly. - -When the hunters reached home the report went around that a child had -been left in the woods, and all feared that it would die. At once the -chief sent a trusty man to see whether the child was alive. When he got -outside the village the man turned himself into a great bear, so that -he could run the faster. - -Meanwhile the child kept a good fire and cooked meat and lived fairly -well. One cold night he began to cry, for the meat was nearly gone and -all the wood had been burned. At last he heard some one come to the -door, making a sound as if shaking the snow off his feet, and call out: -“Well, little boy, you think you are going to die, but you will not. I -am going to help you. The chief has sent a man to see whether you are -still alive, but he will not be here for some time yet. I will be your -friend. When you want me to aid you all you have to do is to think of -me and I will come.” Soon after that the boy fell asleep. In the -morning he found a pile of wood at his door, and on a low limb of a -near-by tree hung a piece of meat. Now he was happy. Building a fire, -he cooked and ate some of the meat. - -The next night this strange man came again. Stopping at the door, he -shook his feet but he did not come in. He said: “The man who is coming -will not help you; he is coming in the form of a great bear; he will be -here tomorrow forenoon. In the morning you will find between the roots -of the old stump in the dooryard a trusty knife. You must sharpen this -knife to kill the bear. When he is near, you must run to the spring -where the tall hemlock stands and climb the tree a little way; the -great bear will follow you. Then slip down on the other side, and when -he is coming down after you, stab him in the forefoot.” - -The next morning the boy did as the voice told him. After he had killed -the bear, he went to the lodge and was very glad. - -The next night he awoke, and the stranger, knocking, said: “My friend, -I want to say to you that men are coming for you; you must go with them -for they will be fond of you. You must not be proud. The headman of the -tribe will want you to stay with him. You will be one of the fastest -runners among your people. Do not forget that I am your friend; you -will not be able to see me, for I am the one whom you call Gaha. If you -are in trouble just think of me and I will come and help you. Tomorrow -afternoon four men will be in this lodge. They will ask you about the -great bear, and you shall say, ‘I saw no great bear, but a strong wind -went through the woods one morning.’” - -The next day four men came to the lodge with food; they saw that the -boy had wood and meat but no bow nor arrow. They took him home the next -day. The chief ordered them to bring him to his lodge for the lad’s -relatives were all dead. The chief said, “You shall be my grandson and -you shall live with me.” The boy wanted a club instead of a bow and -arrows. “What do want a club for?” asked the chief. “To kill deer -with,” replied the boy. The chief had a club made for him. Owing to his -great speed, the youth used to chase deer, which he struck in the -forehead with his club; he also killed birds by striking them before -they could rise to fly. - -The last word that his friend Gaha said to him was: “Do not think that -you are the swiftest runner living. Do not boast of your speed.” But -the boy had this idea of running always in his mind; when he saw other -boys running, he laughed, thinking, “That running is nothing; I can run -faster than any other living man.” - -One night he heard some one come and strike the door post near the bed. -He did not speak. Then a second knock, and the visitor spoke, saying, -“Who is there?” “I am here,” answered the boy. “Well, I challenge you -to run a race with me, because you think that you are the swiftest -runner living. We will start from the second mountain and run from -sunrise to sunset,” declared the stranger. - -In the morning the boy asked his grandfather whether he had heard a man -talking in the night. “No,” came the answer. “Well, a man challenged me -last night to run a race,” said the boy. “Oh! I do not believe it is a -man. It is a beast. Perhaps you will get killed,” said the old man. -“Well, I must be ready,” said the boy; “we run on the third morning -from this.” The youth made ready ten pairs of moccasins, put flint on -his arrows, and took prepared parched corn to eat. - -On the third morning he went to the appointed place. As he drew near he -saw there a great dark mass. When nearer he saw an immense creature, -but he did not know what it was. When daylight came, he saw that it was -a great bear. When the sun appeared the bear said, “Now, we will -start.” At once he leaped straight across the valley to the next hill. -The ground sank where he struck. He leaped from hill to hill all the -time, but the boy had to run through the valley. At noon the great bear -was ahead, and the boy was falling behind. The latter began to think, -“I am lost; I wish my friend Gaha would come.” At that moment Gaha came -in a whirlwind and carried the boy far ahead of the bear. Gaha threw -all the trees down, and the bear was delayed jumping over them. The boy -called to the great bear, “You must do better than that.” The great -bear then gave up, telling the boy that he might have his life; so the -boy killed him. Then he took some burned tobacco to his friend Gaha, -and, after doing this, asked to be taken home. His friend, carrying him -in a whirlwind, set him down in front of his grandfather’s lodge. The -boy said: “I have come, grandfather. I have killed the great bear, and -you must send and get his body.” The grandfather sent eight men to get -his body. They were twenty days going and twenty days returning. The -boy was not one day coming, for Gaha carried him over the woods and -under the clouds. - - - - - -28. THE OLD MAN AND THE BOY - -In the past an old man and a small boy lived together in a lodge by -themselves. With great affection they passed the time. Each called the -other “friend.” They were not blood relatives, only cousins. - -One day the old man dressed himself richly—sticking new feathers in his -headdress, trimming his hair, and painting his face, and putting on new -moccasins. The little boy, watching him, asked, “What are you going to -do, my friend?” “Oh, I am going to see the world. I shall be gone a -good while. I shall make a long journey,” the old man answered. “Can I -not go with you?” asked the boy. “Well, if your father and mother will -let you go, I will take you along,” said the old man. - -Going to his mother, the boy asked her if he might go. After thinking a -minute, she said, “Yes; you may go,” and gave him a new pair of -moccasins to wear on the journey. - -He returned to his friend, who washed him, trimmed his hair, painted -his face, put new feathers in his headdress, and gave him a fine new -bow and arrows. Then both set out together. They traveled until night, -when they stopped and made their fire in the woods; then they ate their -evening meal and slept. - -They traveled in this way for five days, until they came to a lake so -broad that they could not see the other shore. “How can we get across?” -asked the boy. “Oh! we shall have to make a canoe,” said the old man. -“Will it take long?” asked the boy. “About one day,” the old man -replied. He looked around in the woods until he found a large bitternut -hickory tree; stripping off the bark he made a large canoe. - -The next morning the old man and the boy, putting their bows, arrows, -and fur robes into the canoe, started across the lake. The boy was -seated in front and the old man, who paddled, in the stern. In the -evening they came in sight of a low island, and without landing they -fastened their canoe to the bullrushes that grew around the shore. “How -can we sleep here? Is it safe? Are there not things in the water that -might kill us?” were some of the anxious queries of the boy. “Oh!” said -the old man, “there are fish in the water, and there are in the world -evil things reaching from the bottom of the water up to the home of the -Master of Life.” [47] “If the wind blows we shall be carried off into -the lake,” said the boy. “Oh, no! we are safe,” said the old man. So -both lay down and soon fell asleep. - -About midnight the boy heard a rushing sound as of swiftly moving -water, and it seemed to him that the canoe was moving rapidly. He -thought that the wind must be blowing hard. On sitting up in the canoe -he found that the weather was calm. Then he thought that the water must -be running very fast, and putting his hand overboard he found this to -be true. He roused the old man at once by shaking his feet and saying: -“Get up, friend, and see what the trouble is. The water is running by -very fast. Where is the lake going? What are we to do?” “Lie down,” -said the old man, “no harm will come to you or me.” - -The boy then lay down, but he could not sleep. Just at daybreak a voice -spoke to him. Opening his eyes, he saw a fine-looking, middle-aged man, -beautifully decorated with paint and feathers, standing at the bow of -the boat. The boy saw, too, that the canoe was on dry land. Now the -stranger roused the old man saying, “Come with me.” Taking up their -bows and arrows and other equipage, they followed the man, who took -them to a long lodge. They entered it. There were, they saw, many -persons inside, some asleep, some awake. When the old man of the lodge -met them he said to the guide, “Oh! you have brought them,” and then, -turning to the two friends, he said: “I am glad that you have come. I -know you have heard of us before. We are the people whom you call Hinon -in your home. We bring rain to make corn and beans and squashes grow. -We sent our young man to the island for you. It is we who put it into -your mind to come east. We want you to help us, for you are more -powerful in orenda than is anything else. The world was made for you. -You are more powerful in orenda in some respects than we are, and we -want you to help us to kill some of your and our enemies.” - -Then they ate their morning meal. There were all kinds of food—corn, -beans, squashes. “We have these things. We take a little from a great -many fields,” said the old man. “When you see a small row of corn, or a -withered squash, or bad kernels of corn on an ear, or dried-up beans in -a pod, then you may know that we have taken our part from these. We -have taken our part—that part is the spirit of these things—and we have -left the shells, or husks. If you should see a whole field blasted and -withered, then you would know that we had taken the whole field. But we -seldom or never do that. We take only a little from each field.” - -After they had eaten, the youngest warrior of the long lodge said: “Now -we will go and try to kill the great porcupine. Off there on the hill -stands an immense hemlock tree, the largest tree in the whole country. -On that tree dwells a terrible porcupine, of such size that his quills -are as large as long darts. These he hurls in all directions, killing -all who approach him. We Hinon can not kill him, and we are afraid to -go near the tree.” So they all agreed to go together. - -As they went toward the tree the boy marched ahead with his little bow -and arrows. The old man, his friend, and the Hinon laughed to see him, -and the old man said in fun: “I think that our little friend might try -his luck first.” “All right,” said the Hinon. The little boy was -pleased with the suggestion. They stopped at a good distance from the -great hemlock tree. No one would venture nearer. - -Then, the little boy going down into the ground, went forward until he -was directly under the tree in which the porcupine lived. Putting his -head and arms out of the ground, and taking aim, he sent an arrow into -the porcupine’s body. It moved a little. Then he sent another and still -another arrow in quick succession. Feeling something hit him, the -porcupine, raising his quills, shot them in every direction. To avoid -them the boy hid under the ground. Then the porcupine groaned and, -rolling from the tree, fell to the ground dead. Thereupon all the Hinon -with the old man came up. Cutting open the great porcupine, which was -very fat, they took out his entrails, and then dragged his body home; -they saved his quills and ate his flesh. All wondered at the orenda of -the little boy. - -Old Hinon was delighted. “Now,” said he, “we have another enemy—a great -and terrible sunfish, which lives in our river here and which lets no -one come near for water; he devours everything, and he even springs up -out of the water and catches birds as they fly over the river. The -little boy said, “I can kill him without trouble, for he is in the -water.” - -The next day the Hinon and the old man went near enough to show him -where the sunfish lived. The trunk of a great tree had fallen into the -river, and it was under this that the sunfish used to lie in wait. He -was in his lurking place when they arrived there. The little fellow at -once saw him; he shot his arrow straight into the heart of the sunfish, -which came to the surface and died. Springing into the water, the whole -party of Hinon pulled the sunfish to land and dragged him off to the -lodge of old Hinon, who was overjoyed at seeing his second enemy dead. -“He is good eating,” said old Hinon, and they feasted on him that day. - -The third day old Hinon said: “Now comes the turn of our last enemy. -Every other day there flies past here an enormous butterfly, as big as -a cloud. He brings sickness, and many of our people die because of him. -If we could kill this butterfly, we should have good health and very -few of us would die. He passes over here from the west early in the -morning and goes back in the evening. Wherever he goes he carries -sickness. He will come tomorrow morning.” - -The next morning very early they went out in the high grass, where they -waited. Soon the great butterfly appeared, flying toward them. He was -almost over the place where they were concealed when the little boy, -drawing his bow, let an arrow fly. This struck the butterfly, whereupon -the hind part of his body immediately dropped, hanging toward the -ground. All expected to see him fall. Instead of that he turned and -flew back slowly in the direction from which he came. Hinon said: “I am -very glad. I do not think that he will come again to this place. Our -last enemy is destroyed.” - -They then went back to the lodge and ate. As the day passed, the old -man said to the two friends, “You may stay and live with us or go home, -as you choose.” The old man said: “I am old and can not help you, but -my young friend—the little boy—may stay. He is very powerful in orenda. -He can do anything, and will be of great assistance to you.” “Well,” -said the Hinon, “we are going to your place this evening. There will be -a great dance there tonight. We will all go and have some sport, and -will carry you as we pass along in the clouds.” - -After dark, when the council lodge was full of men and women dancing, -the old man, the boy, and the Hinon went in. As the Hinon entered, they -began to dance. When they shook their heads the lightnings began to -play around the lodge. The chiefs said, “Our grandfathers are here -tonight. They should behave themselves or they may do us harm.” Then -for a little while the Hinon quieted down. Later, again becoming -excited in the dance, they shook their heads until the lightning -flashed everywhere and the people were afraid. - -After dancing as much as they wished the Hinon went home, leaving the -old man but taking the boy with them, and today the little boy goes -with them everywhere. “And after the great peals of thunder we hear the -little fellow with his boyish voice, and we say, ‘That is the boy.’ We -burn tobacco to him, saying, ‘This is all we have to give you,’ and we -thank him for the rain that he and the Hinon bring,” say the Seneca. - - - - - -29. THE STORY OF THE GIRLS WHO WENT FOR A HUSBAND [48] - -There was an old woman Yegondji of the Awaeh people with three -daughters who had grown to young womanhood. One day she said: “My -daughters, I have had a great deal of trouble in rearing you, and thus -far I have not eaten anything but onehsa [moss]; now I should like to -have some meat to eat. You are old enough to get married. There is a -rich woman of the Donyonda people, named Doendjowens, who has a son, -Tagonsowes. He is a good young man and a great hunter. I want two of -you to go to her lodge and marry this son.” - -The girls set to pounding corn for the marriage bread. The old woman -baked 22 cakes in the ashes, which she wrapped in corn husks. The next -morning she dressed the girls’ hair and painted their faces with red -stripes. She told the elder to carry the basket, and cautioned them, -saying, “Stop nowhere until you come to the lodge of Doendjowens, and -do not inquire of anyone on the way, or speak to any man.” The elder -daughter took the basket and the younger followed her. - -About midday they saw a middle-aged man of the Ohohwa people running -across the road, who was saying: “I have lost my arrow. I was shooting -a fisher on a tree and the arrow has gone so far that I can not find -it.” The elder daughter put her basket on a log and both girls hunted -for the arrow. The strange man ran around the girls, and seizing the -basket of marriage bread, carried it home. The younger sister did not -like hunting for the arrow and reminded her sister of what their mother -had said, but still she had to follow her elder sister. After a while, -failing to find the arrow, they returned to the log; discovering that -the basket was gone, both girls went home. The mother asked them what -had become of the bread. The younger said, “A man asked us to look for -his arrow, and I think that he stole it.” The old woman scolded them, -saying: “You do not love me. You know that I am suffering for meat, and -still you disobey me.” Then she said to the younger girl, “We will make -more marriage bread to-morrow and you and your youngest sister shall go -this time.” - -The next day they made 22 loaves of marriage bread. The day following, -after the old woman had dressed their hair and had given them the same -cautioning as before, the two girls set out. Going by the same road, -they again met the Ohohwa man, whom they asked how far it was to the -lodge of Doendjowens. “Oh,” he said, “it is not so far. It is right -over here,” showing them his own lodge. There they found Ohohwa’s wife -and one little boy. The girls put down the marriage bread near the -woman, thinking that she was Doendjowens. - -When the man came home he sent his wife to the other side of the fire, -telling her to pretend that he was her brother. She did so. He sat -between the girls, talking to them. Soon the little boy began to say, -“Father! Father!” Thereupon Ohohwa said: “This is my sister’s son. His -father was buried yesterday and the boy is calling for him.” Then -Ohohwa began to cry for his brother-in-law. - -At last somebody was heard running. He came and kicked at the door, -calling, “Ohohwa, they want you at Doendjowens’s long lodge.” Ohohwa -said to the girls: “They are always using nicknames here. My real name -is Tagonsowes.” He continued: “They are holding a council and can not -get on without me, so I must go. You lie down here whenever you like, -and I will come home soon.” Then he went away to attend the council. - -The younger girl whispered: “Let us go out. This is not Tagonsowes’s -lodge. If we could get the basket we might go on.” When Ohohwa’s wife -fell asleep the younger girl took the basket of marriage bread out of -doors, saying: “We must go on. Let us put two elm logs in the bed.” -They did so, and started away. - -Soon they came to an open place in the center of which stood a council -lodge. They stood near the lodge and, peeping through a crack in the -side of it, saw Doendjowens, a fine-looking woman and her son, who sat -near her, a splendid young man. There were two fireplaces in the lodge. -There were also many people, men and women. Ohohwa was in the lodge, -and the people were singing for him to dance. As he danced they threw -pieces of meat into his mouth and struck his blanket with fat. He was a -sight to look at. The girls recognized him. - -The younger daughter now went into the lodge followed by the elder, who -put the basket of marriage bread near Doendjowens. The two sisters sat -on each side of the young man, and Doendjowens was glad, for she liked -the two girls. All sat and looked at Ohohwa. Just as he looked at -Doendjowens he had his mouth full of mush, and he saw the sisters -there. Dropping his blanket in astonishment, he ran out. The people -wondered what the matter was with him. Ohohwa ran home. There he saw, -as he thought, the two girls in bed, so he sat down on the couch and -smoked a while. As he sat there, he was pinched several times by black -ants. Turning to the bed he said, “Wait a while. I shall be there -soon.” At last, having finished smoking, he undressed; then he -discovered that what he had taken for the girls were two logs. - -The daughters of the Awaeh Yegondji lived with Tagonsowes and were -contented. He was a good hunter and they had plenty of everything to -eat. - -After a time Doendjowens said to the wife, her daughter-in-law: “You -must go home and take your mother some meat. She is suffering for it, I -know.” So making ready a pack of meat, she caused it to become small. -On reaching home she threw down the pack, and it became as large as -ever. Before the sisters set out for home Doendjowens said: “You must -bring your mother here. I will give her one fire in the lodge as her -own to use.” After Awaeh Yegondji had eaten enough meat and was glad, -her daughters brought her to Doendjowens’s lodge, where she lived happy -and contented. - - - - - -30. THE CREATION OF MAN - -(MODERN FOLK EXPLANATION) - -God at first created the sun and the moon. One day while walking about -on the earth, becoming lonely, he said, “I will make a human being to -keep me company.” He held his way until he came to an uprooted hemlock, -which had raised a great pile of earth with its upturned roots. Now, -the roots of the hemlock are very numerous and slender and are covered -with tufted rootlets for, as the tree grows on thin, pale, sandy soil, -it needs many feeders to provide the necessary sustenance. God made a -human being from the earth piled up among the roots of this tree. There -were so many small fibers in this earth that the human being was -seemingly hairy, and the soil was so poor and light-colored that he had -a pale, sickly complexion. God breathed on him and he stood up and -walked. Then God looked at him from behind the roots of the tree, but -being not pleased with his creation, he resolved that he would try -again. - -God soon came to a walnut tree lying uprooted, which had pulled up with -its roots a mound of black earth. From this earth God made another -human being. As he looked at him, he saw that, being black, he had too -much color. So God was not satisfied with this piece of work, either. - -Going on farther, he came at last to an uprooted sugar maple. There the -earth had a fine deep color; so out of this God made the third human -being, whose body was smooth and firm and of a full rich tint. And God, -pleased with his looks, said, “He will do; he looks like me.” This last -human being was an Indian; thus the Indian was the native human being. - - - - - -31. GANIAGWAIHEGOWA - -Once a Seneca warrior was missing from his village. It was thought that -his disappearance was due to witchcraft in the neighborhood. A party of -skilled men was formed to find out the cause of his unexplained -disappearance. They discovered great tracks near the village, which -they followed to a cave in the woods. Making a large fire, they threw -burning brands into the cave. In a short time a Ganiagwaihegowa came -out. They shot arrows at the beast, but none of these injured him, for -he was full of evil orenda. But, while the bear was rushing around, he -happened to raise his fore feet, and when the men shot him there, he -died instantly, for it is said that the life of the Ganiagwaihegowa is -in the soles of his fore feet, and that this bear is vulnerable in no -other spot. - -The Ganiagwaihegowa used to eat common bears. No bear but this would -eat a bear and no other kind of bear could be killed by being shot in -the feet. - - - - - -32. THE MAN WHO BECAME A FISH, AND A GANIAGWAIHE - -Two young warriors, who were cousins, started on a hunting expedition. -Having arrived at their destination, they constructed a temporary camp. - -Some time after camping they heard a very peculiar noise, and one of -the cousins said, “I am going to see what is making that sound.” On -investigation he found that the sound came from a hollow tree, so he -concluded naturally that it was caused by a bear. Going back to the -camp, he said to his companion, “There must be a bear in that hollow -tree, although the noise which it makes is like that of a whirlwind.” -Then they both went to the tree to investigate further the cause of the -peculiar sounds. One climbed the tree to take a look into the cavity. -At first he could see nothing, but finally he saw at the bottom of the -hollow cavity a spotted trout, which was leaping around swiftly in -water collected there. Crawling into the hole, he captured the trout -with his hand. On getting out, he threw the fish down to his cousin, -who said: “This is a curious fish. Let us take it back to camp.” The -other replied, “No! Do not touch it; it may be something that will -bring us harm.” But the other young man would not heed this advice. -Taking the fish to camp, he cleaned, cooked, and ate it. When he had -finished eating, he began to be very thirsty, and said to his -companion, “Go and get me some water, cousin.” The cousin brought him -water, and the other drank and kept on drinking, seeming to be unable -to get enough water. - -Then his cousin said to him, “Do you not think that the fish is making -you ill?” The only reply was, “Oh! get me more water. Take my moccasins -and get me plenty.” He brought both moccasins full of water, which the -thirsty man drank at once. At last the man who was not ill said, “I am -tired of getting water for you; go to the spring and there you can -drink all you want.” Visiting the springs he drank until he was tired -of drinking; then he rested, and then he began to drink still more. - -The cousin, being busy around the camp, did not pay much attention to -the sick man, but after a while he went to the spring to look after his -cousin. Arriving there, he was frightened when he saw him, for his -mouth had become like that of a fish. He asked the sick man how he -felt. The other replied, “Oh, about as usual.” Then came the query, -“Does not your mouth feel queer?” Putting up his hand, the afflicted -youth found that his mouth had grown large, but still kept on drinking. -His companion hurried back to the camp in sorrow. The next time he went -to the spring he found that his cousin had become a fish to the waist. -Later, when he went again to the spring, his cousin had completely -changed into a fish, and had gone into the spring. The following -morning his cousin had become a great fish, dwelling far under the -water, and the spring had grown into a large pond. - -The man sat down on the bank of the pond. Soon the great fish, raising -its head out of the water, said: “My poor cousin, you see how I have -turned into a fish. Go home and tell my parents what has become of me. -When you need fish, come to this pond and you shall get all you want. -This pond will always be full of fish.” - -The man went home, where he told everyone what had befallen his -companion. The people then visited the pond, whereupon the great fish, -lifting its head above the surface, said, “I shall not long be a fish, -for I shall soon become a Ganiagwaihe.” Then the people departed. - -In a short time the great fish became a Ganiagwaihe, having hair only -on its back and feet. It remained around the lake, and of those who -came there to fish it always killed and ate one. The people did not see -this done, but always missed one of their number at that place. They -did not like this at all, knowing that if the fish continued to live -there long it would kill many persons. The people therefore assembled -in council to decide how to get rid of the great fish. At last two or -three young men agreed to go there and try to kill the Ganiagwaihe; but -they never returned. Men who went to find them recovered only their -garments. - -Finally the cousin of the man who had become a Ganiagwaihe said: “I -shall now go. Perhaps I may be able to kill it.” So they prepared for -him parched corn, new moccasins, and a very good bow and twelve fine -arrows. Having arrived at the pond, he camped there. That night he -dreamed that his cousin, appearing to him in the form of a man, asked -him: “Why did you come? I can kill you.” The other answered, “I have -come to kill you because you are doing great harm to our people.” Then -Ganiagwaihe said, “I shall start at daylight, and you pursue me and see -if you can catch me.” - -Early the next morning the young man started in the direction the -Ganiagwaihe had indicated it would flee, and, running as swiftly as he -could, he kept up the pursuit until midday, when he saw the tracks of -the Ganiagwaihe. Thereupon he shouted in triumph: “Now I shall kill -you. I shall soon overtake you now.” Then he ran faster than he had -been running before. He ran until night, when he camped and built a -fire. On looking at his bundle of corn flour he found that it had -become ants; so he had nothing to eat. This mishap was caused by the -Ganiagwaihe in order to deprive the man of food. It was now night. -While the young man sat there thinking about his situation he heard the -approach of footsteps. He knew that it was his cousin, the Ganiagwaihe, -and he was ready to take aim when the Ganiagwaihe called: “Stop, -cousin! Hold, until I can have a talk with you. If you will permit me -to escape this time, I will start early in the morning and will leave -this part of the country forever, and I will injure your people no -more.” The young man replied: “If you are in earnest in what you have -just said, I will spare your life. You know that too many have already -been killed by you, and you must stop killing our people at once.” -Thoroughly frightened, the Ganiagwaihe agreed to this; and, having bade -each other farewell, they parted. - -The next morning the young man went home, where he told the people what -had occurred, adding: “You can now fish in the pond as much as you -desire; there is no one to give you trouble now.” So it came to pass -that the Ganiagwaihe kept his word to his cousin. - - - - - -33. A DEAD MAN SPEAKS TO HIS MOTHER THROUGH THE FIRE - -An old woman and her son lived in a lodge in a certain village, and a -brother and his sister in another. The old woman’s son and the brother -were of the same height and looked so much alike that they could -scarcely be known from each other; they were great friends. - -The son often visited the brother and sister, and the brother found out -that he thought of marrying his sister, who was yet very young, when -she became old enough. The brother was not pleased with this prospect, -so he made up his mind to kill his friend. The next time the latter -came the brother killed him. Digging a deep hole under the fireplace -and putting the body therein, he covered it with earth, and made a fire -again over the spot. - -The mother waited for her son, but he did not come home. Then she went -to the other lodge and asked, “Where is my son?” “He left here to go -home. It may be he is in the woods now. He said he was going to cut -wood for arrows,” answered the young man. - -When the woman went out the brother started off and, cutting wood, -quickly ran to her lodge, where he sat down and began to whittle -arrows. Soon afterward she came in. Turning to her, he asked, “Where -have you been, mother?” “Oh! I have been over at your friend’s lodge.” -She failed to detect any difference between her son’s voice and his. He -said, “Well, mother, I am going over there a while.” Putting up the -arrows and running home, he said: “I am afraid, my sister, that there -is impending danger and that we are going to die. Hurry to the spring -and leave your pail there: then run around in every direction so as to -make many trails and come back to the lodge.” - -Going to the spring, the girl covered the ground with tracks and -returned. The brother said, “I am now going to put you into the head of -my arrow and send you off to a safe place.” Taking hold of his sister’s -arm, he shook her until she became very small; then opening the -arrowhead, he put her into the cavity, and after carefully securing her -there, said: “I am going to shoot you toward the east. When the arrow -strikes the ground you must jump out and run. I will soon overtake -you.” Standing by the fireplace, he shot the arrow out of the -smoke-hole. In due time it came down on a stone far off in the east, -when the arrow burst and the girl came out and ran off. - -After running around in circles and making many tracks around the -lodge, the brother then went up the smoke-hole and stood on the roof. -There was visible a long streak, or trail, which the arrow had made -through the air. Running under this trail, he soon came to the spot -where the arrow had struck the stone, and then he followed his sister’s -tracks. - -The old woman, the murdered man’s mother, growing tired of waiting for -her son, went over to the neighboring lodge to see what he was doing. -She found the lodge empty. While sitting there by the fire, a voice -spoke to her out of the flames, saying: “My friend has killed me. My -friend has killed me.” Thereupon she dug down under the hearth until -she found her son’s body. On reaching home she became a -Ganiagwaihegowa. Then she followed the girl’s tracks to the spring and -back again to the lodge. She could find no one in the lodge. At last, -looking up through the smoke-hole, she saw the trail of the arrow -through the air. Hurrying out, she ran toward the east. - -In the meantime the young man had overtaken his sister before she had -gone far from the stone. After a while they heard the roaring of -Ganiagwaihegowa. The girl trembled from great fear and grew weak. Her -brother encouraged her. Stopping at night, they lay down and slept a -little. The young man dreamed that a woman came to him, saying: “You -think you and your sister are about to die, but you are not; here is a -stone with which to defend yourself. Tomorrow about noon throw this -piece of stone behind you, with the words, ‘Let there be a ridge of -rocks across the world so high that nothing can climb over or pass -it.’” - -In the morning he saw near the brush lodge the very stone he had seen -in his dream. He took this piece of stone with him. Before midday they -heard the roaring of Ganiagwaihegowa. At noon the young man threw the -piece of rock behind him, and at that moment a ridge of rocks, rising -so high that no living thing could climb over it, stretched itself -across the world. - -On coming to the ridge the Ganiagwaihegowa saw that the tracks of the -brother and sister went through the wall. She clambered up and then -fell backward, howling terribly and crying, “I will overtake and eat -them both.” The young man’s sister heard the words of the monster. The -Ganiagwaihegowa ran toward the north, but could find no end to or -opening in the wall of rocks. Then, coming back, the monster ran to the -south, but could find no end there. Once more returning, she lay down -near the tracks by the wall. It was now night. The Ganiagwaihegowa -staid there until morning. On rising she was greatly surprised at -finding nothing but a small stone in her way. Picking up the stone, she -ground it to powder in her mouth, and then, roaring terribly, went on. - -The brother and sister had now gone far ahead. Toward noon they heard -the roaring of the Ganiagwaihegowa and knew that she was drawing near. -Taking a pigeon feather from his pouch, the young man threw it behind -him, saying, “Let there be a thick rampart of pigeon droppings across -the world, so high that nothing can pass over it or go through it.” -Then he hurried on with his sister. Soon the bear rushed up to the -rampart in a fearful rage. She tried to climb the rampart, but could -not do so. Then she tried to push through it, but went out of sight in -the filth, nearly smothered, and had hard work to get out. Then the -monster ran as fast as possible to find an opening, but without -success; so, coming back at night, she lay down and slept until -morning, when she found nothing in the way but a feather. This she bit -and chewed to pieces. - -The brother and sister came to a great wood, all the trees of which -were dried up and leafless. They found a lodge, which they entered. An -old man, who was their uncle, was sitting inside. They told him their -trouble; whereupon he said, “I will do all I can for you, but you have -another uncle living not far from here who can help you much better -than I can.” The old man was engaged in chipping flints. When he got a -handful of flint chips he would fling them out at the trees; in this -way he had killed the whole forest, for he had great powers of -witchcraft. - -The brother and sister then went to the next lodge. The old uncle whom -they had left had a heap of flint chips piled up near him. When he -heard the Ganiagwaihegowa coming he struck it again and again with the -chips. But the Ganiagwaihegowa did not turn away; coming up to the -door, she asked the old man, “Have you seen a couple of persons pass -here?” “No,” said he, “I pay no attention to anyone who comes.” -Thereupon the monster crushed his head, thus killing him. Then, -discovering the tracks, the Ganiagwaihegowa said, “They have gone -ahead; it is too bad that I have killed the old man.” Roaring loudly, -she rushed on. “I will overtake you and eat you,” she said. - -Soon the brother and sister came to the other uncle. After hearing of -their troubles he said, “I will help you all I can, but hurry on until -you come to another uncle.” Then he made a trap on the trail, and near -that a second and a third. When the Ganiagwaihegowa came up, she rushed -into the first trap, where she struggled a long time. Finally, breaking -through this trap, the monster went on until she got into the second -trap. After a longer struggle she broke through this, only to fall into -the third trap, from which also she escaped at last. Coming soon to the -third old man, the Ganiagwaihegowa asked, “Have you seen a couple of -persons pass this way?” “I have not,” was the reply, whereupon the -monster, seizing the old man, ground him to pieces with her teeth. -Then, finding the tracks of the young couple, she said: “Here are the -tracks again; they have passed on. I am sorry that I killed the old -man.” - -The brother and sister went to the third uncle. Rushing into his lodge, -they found him making a net. His eyes were closed and filled with -matter, but still he was at work. He had long upper eyelids hanging -down on his cheeks. Raising the lids he cleaned his eyes; then with a -piece of buckskin he tied the lids across his forehead. When the -brother and sister rushed in, they said, “Uncle!” but he did not hear -them. They called again, “Uncle! we are running away and want your -assistance,” but he did not stop, for he failed to hear them. Then the -brother hit him on the head with a corn pounder, whereupon, raising his -eyelids, he said, “I heard a voice.” The brother and sister exclaimed, -“We are closely pursued by a Ganiagwaihegowa.” “I will help you as far -as I can, but your grandfather, who lives near here, will do more than -I. Run to him,” was his answer. They hurried on. - -The Ganiagwaihegowa came nearer and nearer. The old man laid a long net -across the trail, in which the Ganiagwaihegowa was caught. After -struggling somewhat, she cleared herself. On coming to the old man’s -door she asked, “Have you seen two people pass this way?” “No!” said -he. The old man had told them to run to their grandfather, and they had -done so. - -On reaching their grandfather they found Sʻhagodiyoweqgowa there, who -had rattles. When the brother and sister came up Sʻhagodiyoweqgowa told -them to go on and that they would come to a lodge, and that the people -in that lodge were very strong in sorcery, having great orenda. - -The boy and his sister went on. The bear came to the Sʻhagodiyoweqgowa, -whom she killed after a hard fight. The two fugitives reached the -lodge, in front of which was an old Djogeon [49] woman, who was very -small. She told them to go in and sit down. She had three sons inside -and also a great deal of bear’s fat. The old woman told the boys to -make a fire on the tracks of the brother and sister and to put over it -to boil a kettle of bear’s oil. They made two fires, putting two -kettles over them, into which they poured the oil. Then the three boys -got red willow, from which they soon made a number of arrows. - -The Djogeon woman stood near the first kettle when the Ganiagwaihegowa -came rushing along asking, “Are the two persons here who made these -tracks?” “Yes; they are in the lodge,” was the reply. The -Ganiagwaihegowa started to go around the kettles, but the woman said, -“No, you must go the way they went, right through the fire, kettles and -all; you must do the same as they did.” On starting to do so the -Ganiagwaihegowa got her paws in the boiling oil and overturned the -first kettle. Badly burned, the monster fell back, growling. In making -for the second kettle, that too was upset in the same way and she was -burned still more. Then the boys killed the Ganiagwaihegowa with their -red-willow arrows, and, building a fire, they burned her bones to -powder, so that the monster could not come to life again. - -The old Djogeon told the brother and sister to stay two or three days -at her lodge and rest; then her sons would take them home. She told her -sons that this old Ganiagwaihegowa woman stole a young boy and girl -from them and took them away, wishing to make the girl marry her son. -The boys took the brother and sister two days’ journey, which was as -far as they could go. Then they directed the former fugitives so that -they got home. - -It is said that the Ganiagwaihegowa woman’s boy had a tuft of yellow -hair hanging down his back, and that when he was killed, his companion, -having cut off this tuft, fastened it to the top of his own head. When -the Ganiagwaihegowa woman’s boy went hunting, he would send his arrows -home and they would go into the lodge just where they belonged; but -after the other man obtained the hair, his arrows would go home in the -same way, for the orenda was in the tuft of yellow hair. - - - - - -34. THE POTENT BOY [50] - -A man and his wife lived together in an ugly looking lodge in the -woods. They had a son four or five years old. - -After a time the woman gave birth to another boy, not longer than one’s -hand, who was very bright and lively. Wrapping the little fellow -carefully, the father, thinking he could not live, placed him in a -hollow tree outside the lodge. Then he burned the body of the mother, -who had died when the baby came into the world. - -The man went hunting every day as before. The older boy played around -the lodge by himself and was lonely. After some time had elapsed he -heard the baby in the hollow log crying, for he, too, was lonely and -had nothing to eat. The elder boy found his little brother and, making -soup of deer intestines, gave it to him to drink. He drank the soup -with great relish and became much strengthened. The brother gave him -plenty of it. At last the little fellow came out of the log and the two -boys played together. - -The elder brother made the little one a coat of fawn skin, which he put -on him. This made the baby look like a chipmunk as he ran around. They -went to the lodge and played there. Noticing a decrease in the stock of -provisions, the father asked the boy what he did with the deer -intestines. “Oh,” said the boy, “I ate a good deal of them.” Then -looking around the fire and seeing a small track and very short steps, -the father said: “Here are the tracks of a boy. Who is it?” The boy -told him how he had found his little brother in a hollow tree, and that -he had given him soup and had made him a fawn-skin coat, and that they -had played together. “Go and bring him,” said the father. “He would not -come for anything, for he is very timid,” was the answer. “Well, we -will catch him. You ask him to go to hunt mice in an old stump there -beyond the log. I will get him.” Catching a great many mice, the man -put them in his bosom, in his clothes, and all around his body and, -going beyond the log, turned himself into an old stump full of mice. - -Going to the hollow tree, the boy said, “Come, let us play catching -mice.” The little fellow came out and running to the stump rushed -around it, catching many mice. The little boy, wild with excitement, -laughed and shouted with joy, for it seemed that he had never known -such fun. All of a sudden the stump turned into a man, who, catching -him in his arms, ran home. The boy screamed and struggled, but it was -of no use; he could not get away, and he would not be pacified until -his father put a small club into his hand, saying, “Now strike that -tree.” He struck a great hickory which stood near. The tree fell. -Everything he struck was crushed or killed; he was delighted and cried -no more. The little boy stayed now with his brother and played with him -while their father went hunting. “You must not go to the north while I -am away,” said the father; “bad, dangerous people live there.” When the -father was gone the little boy said, “Oh, let us go north; I should -like to see what is there.” Starting in that direction, the boys went -on until they came to wooded, marshy ground. Then the little boy heard -many people call out, “My father! My father!” “Oh, these people want to -hurt my father,” said he. Making ready a pile of red-hot stones, he -hurled them at these people and killed all of them. They were frogs and -sang nohqwa. When the boys came home their father was very angry and -said, “You must not go again, and you must not go west; it is very -dangerous there, too.” - -When their father had gone hunting the next day the little boy said, “I -should like to see what there is in the west; let us go there.” -Traveling westward, they went on until they came to a very tall pine -tree. In the top of the tree was a bed made of skins. “Oh!” said the -little boy, “that is a strange place for a bed. I should like to see -it. I will climb up and look at it.” Up he went. He found in it two -little naked children, a boy and a girl; they were frightened. On -pinching the boy, the child called out: “Oh, father, father! some -strange child has come and he has frightened me nearly to death.” -Suddenly the voice of Thunder was heard in the far west. It came nearer -and nearer, hurrying along until it reached the bed in the tree top. -Raising his club, the little boy struck Thunder, crushing his head so -that he fell dead to the ground. Then, by pinching her, he made the -little girl call: “Mother, Mother! some strange boy has come and is -playing with me.” Instantly the mother Thunder’s voice was heard in the -west, and presently she stood by the nest. The boy struck her on the -head with his club, and she, too, fell dead. Now, thought the boy: -“This Thunder boy would make a splendid tobacco pouch for my father. I -will take him home.” So, striking him with his club, he threw him down, -and the little girl also. When the boy with the club reached the -ground, he said to his brother, “Now, let us go.” On getting home, he -said, “Oh, father! I have brought you a splendid pouch.” “What have you -done?” said the father. When he saw the dead Thunder baby he said: -“These Thunders have never done any harm. They bring rain and do us -good, but now they will destroy us all in revenge for what you have -done.” “Oh! they will not hurt us. I have killed that whole family.” -The father took the skin for a pouch. “Now, my boy,” said the father, -“you must never go north, to the country of the Stone Coats.” The elder -brother would not go, so the little one went off alone. About noon he -heard the loud barking of Stone Coat’s dog, which was as tall as a -deer, so he knew the master was near. He jumped into the heart of a -chestnut tree, where he found a hiding place. - -Presently Stone Coat came up, and, looking at the tree, said, “I think -there is nothing here;” but the dog barked and looked up, so that -finally he struck the tree with his club, splitting it open. “What a -strange little fellow you are,” said Stone Coat, looking at the boy as -he came out; “you are not big enough to fill a hole in my tooth.” “Oh! -I did not come to fill holes in your teeth. I came to go home with you -and see how you look and how you live,” said the boy. “All right. Come -with me,” said Stone Coat. Stone Coat was of enormous size. He carried -in his belt two great bears, which to him were as two squirrels to an -ordinary man. Every little while, looking down, he would say to the -little fellow running by his side, “Oh! you are such a funny little -creature.” - -Stone Coat’s lodge was very large and long. The little boy had never -seen anything like it. Stone Coat skinned the two bears; he put one -before his visitor and took one for himself, saying to the boy, “Now -you eat this bear, or I will eat you and him together.” “If you do not -eat yours before I eat mine, may I kill you?” asked the boy. “Oh, yes,” -said Stone Coat. The little boy cut off mouthfuls, and cleaning them as -fast as he could, he put them into his mouth. He kept running in and -out, so as to hide the meat. In a short time all the flesh of his bear -had disappeared. “You have not eaten yours yet; I am going to kill -you,” said the little fellow to the Stone Coat. “Wait until I show you -how to slide down hill”—and Stone Coat took him to a long hillside, -which was very slippery and which ended in a cave. Putting the little -fellow in a wooden bowl, he sent him down at a great rate. Presently he -ran up again to the place where he started. “Where did you leave the -bowl?” asked Stone Coat. “Oh! I do not know; it has gone down there I -suppose,” replied the little fellow. “Well, let us try to see who can -kick this log highest,” said Stone Coat. “You try first,” said the -little one. The log was two feet in diameter and six feet long. Putting -his foot under it, Stone Coat lifted the log twice his own length. Then -the little boy, placing his foot under the log, sent it whistling -through the air. It was gone a long time; then it came down on Stone -Coat’s head, crushing him to death. “Come here,” said the little fellow -to Stone Coat’s dog. The dog came and the boy got on his back and rode -home, saying, “Now my father will have a splendid hunting dog.” When -the father saw the dog he cried out, “Oh! what have you done? Stone -Coat will now kill us all.” “I have killed Stone Coat. He will not -trouble us any more,” replied the Potent One. - -“Now, my boys, you must never go to the southwest, to the gambling -place,” said the father. The next day about noon the little boy started -off alone. He came to a beautiful opening in the woods, at the farther -end of which was a lean-to, under which was a man with a very large -head (far larger than the head of a buffalo), who played dice for the -heads of all who came along. Crowds of people were there betting in -threes. When the game was lost the big-headed man put the three persons -on one side in reserve; then he played again with three more, and when -they lost he put them with the first three, and so on until the number -was large enough for his purpose; then, getting up, he cut all their -heads off. As the boy approached, a number who had lost their bets were -waiting to be killed. Hope came to them all, for they knew that this -little fellow had great orenda. Immediately the game began. When the -big-headed man threw the dice the boy caused some to remain in the dish -and others to go high, so the dice in the throw were of different -colors. When he himself threw, all the dice, turning into woodcocks, -flew high and came down sitting, and all of one color in the bowl. The -two played until the boy won back all the people and the big-headed man -lost his own head, which the boy immediately cut off. The whole crowd -shouted, “Now, you must be our chief.” “Oh! how could such a little -fellow as I be a chief. Maybe my father would consent to be your chief. -I will tell him,” said the boy. So the boy went home and told his -father, but the latter would not go to the land of gambling. - -“Now,” said the father, “you must never go to the east; they play ball -there; you must never go there.” The next day the boy, starting for the -east, traveled until he came to beautiful plains, a great level -country, where the wolf and the bear clans were playing on one side -against the eagle, the turtle, and the beaver clans on the other. The -little boy took the side of the wolf and the bear; they said, “If you -win, you will own all this country.” They played, and he won for them. -“Now,” they said, “you are the owner of all the country.” On reaching -home the little boy said to his father, “I have won all the beautiful -country of the east; you come and be the chief of it.” His father -consented, and going to the country of the east with the two boys, -there they lived. That is the story. - - - - - -35. THE FAITHLESS WIFE AND THE THREE OLD MEN - -A man and his wife went into the forest to hunt. They built a lodge of -hemlock boughs, in which they lived very happily. In the course of time -a boy was born to them. They had plenty of meat, for the man was a -successful hunter. While he was away hunting in the forests his wife -would busy herself in dressing the meat, in bringing bark to keep up -the fire, and in taking care of the child. Later another child, a girl, -was born. - -Everything went well until the boy was large enough to do errands. Then -his mother began to send him for water, which was at some distance from -the cabin. For some reason unknown to her the child was much afraid of -going to the spring. Whenever his mother ordered him to go he would -complain and try to beg off; but, taking him by the hair, she would -lead him to the door, push him out, throwing the water vessel after -him. Then the child knew he must pick up the vessel and go. When he had -brought the water into the lodge the mother would wash herself, comb -her hair carefully, and after donning her best robe she would take the -forehead strap and hatchet and go away, telling the boy that she was -going for bark for the fire and that he must stay with his sister. - -This conduct was repeated at the same time every day for a long while. -Then the mother began to be very cruel to the boy. She did not feed him -properly, and neglected him in every way, seeming almost to hate him. -At last the boy told his father that his mother did not give him enough -to eat. The father had noticed that she was cross and cruel to the -child, and had begun to think that something was wrong. Finally as he -and the son were lying down together one night on one side of the fire -and the mother and the little girl on the other side, the father began -to question the boy about what took place at home while he was away -hunting. Then the boy told him that about the same time every day his -mother sent him after water to a place where he was afraid to go; that -then, after washing herself and combing her hair, she would go off into -the woods for bark for the fire, and remain a long time. - -The next day when the father came home he asked whether the same thing -had taken place. The boy replied, “Yes.” Then the man determined to -watch his wife. The following day he started out to hunt, as usual. -After going some distance, he crept back to a place whence he could see -what took place around the cabin. Shortly he saw the skin door open and -his boy thrust out and the water vessel thrown after him. He saw the -boy pick up the vessel and start off, crying bitterly. This made the -father very sad, but he waited as patiently as possible to see what -would happen next. - -The boy brought the water. Soon after this his wife came out in new -garments, carrying her strap and hatchet. She walked away from the -lodge in a bee line, her husband following cautiously. Walking down a -little hill, she went on until she came to a dry black ash tree, from -which the bark could be stripped easily. There she stood, looking up at -it. Her husband drew as near as he could without being seen by her. -After gazing up into the tree for a moment, she struck it with the back -of her hatchet, making a beautiful sound. After waiting a while, she -struck it a second time. Again the same musical sound was heard. The -third time she struck it he heard a bird on the top branches. As she -struck it the fourth time the bird flew down. As it alighted on the -ground it became a handsome man. The husband saw how his wife and her -lover dallied together. At that moment, drawing his bow, he shot an -arrow. In the twinkling of an eye the lover, turning himself into a -bird, flew upward and disappeared in the air. The woman sprang up, and -seeing her husband, said, “It is you, is it?” “Yes,” he replied, “now I -know why you abuse our boy.” “Yes; I do abuse him, and I will abuse -you, too,” she declared. Seizing a club, she beat him until he was -helpless; then, leaving him on the ground, she ran home, put her -children outside the cabin, and set fire to the hemlock boughs -composing its roof. These blazed up and soon the lodge was in ashes. -Then she said to her children, “You stay here; everything will be all -right.” Then, taking up a handful of ashes, she threw them into the -air, saying, “Let there be a snowstorm and let the snow lie as deep as -these trees are high.” As the snow began to fall, she said to the boy, -“Here is your dog; keep him with you, and take care of your sister.” -Then she started off. - -The snow kept coming down. Soon the boy and girl were covered, but they -felt as comfortable as if they were in a warm cabin. - -After a while the father, having recovered, dragged himself toward his -home. When near, he saw there was no longer a lodge. He searched for -his children and at last found and rescued them. Then he set about -building a lodge of boughs. The boy told him what his mother had said -and done, and he was very sad. When the lodge was finished, he said: -“You must stay here and take care of your little sister and your dog, -‘Beautiful Ears.’ [51] You must always give him plenty to eat, as much -and as good food as you have yourself. When you go out you must always -carry your sister on your back. Never put her down nor leave her for a -moment, and when the dog shows himself uneasy, turn around and go home. -Now I am going in pursuit of your mother.” So saying, he started off. - -In the morning when the brother and sister and dog woke up they found -breakfast already cooked. The boy first gave the dog his share and then -he and his little sister ate. At meal times their food was always ready -for them to eat. Some time afterward the boy, becoming lonely, said to -his sister and the dog, “We will go out to amuse ourselves.” He had a -bow and arrows, but could not use them much, for he carried his sister -on his back from place to place. The dog usually ran ahead, then it -would run back, and it was in motion at all times. They kept looking -around and enjoying themselves until the dog began to whine and tease, -wishing to go home. Then the boy said, “I think our dog wants to go -back home.” So they turned back, and when they got home their supper -was ready. - -A few days later they went out again, a little farther than on the -first day. Again on their return home supper was ready. The boy always -gave the dog his share first. A third time they went out. They had -already gone a considerable distance from the lodge when all at once -the dog ran after some wild turkeys. The boy followed the dog, which at -last chased them into the bushes. The boy could not get into the bushes -to shoot them, for his sister was strapped on his back. Thereupon he -said to himself, “I will unstrap her for just a moment. Then we shall -have a good fat turkey to eat.” So he took her off for a minute, but -almost before he had reached the bushes she screamed, and he saw a -great bear run off with her. The boy and the dog followed the bear for -three or four days. The boy heard the dog bark as it ran on. At last it -got out of hearing and he lost all track of both dog and bear; now he -was alone in the world. He had nothing to live for and wished to die. -He tried several times to destroy himself, but he could not. - -One day he climbed the high banks of a great lake. Mounting a rock, -with the thought, “Now I will end my life,” he leaped into the water. -When he struck the surface he lost his senses. On coming to himself -again he seemed to approach a beautiful country with the purpose to -stay there, and he thought that he was very comfortable. But it turned -out that a great fish had swallowed him when he had struck the water. - -After a few days the fish got into a small stream, on the banks of -which two sisters had built a lodge; they had also made a dam to catch -fish. One morning on going to the dam they were delighted to find a -great fish there. The first said, “Let us dress it right away.” “Wait,” -the other said, “until we get the water boiling to cook it. We must cut -it up carefully. Such a fish must have much roe.” - -When everything was ready they opened the fish carefully; in the place -of roe they found a beautiful boy. For a moment they forgot the fish. -They washed the boy and cared for him, and were rejoiced that such a -gift had come to their door. They said: “We will take good care of him. -Perhaps he will become a great hunter and get meat for us when we are -old.” The sisters and their son, as they called him, lived very happily -together. He soon surprised them by killing large game and by becoming -a great hunter. When they found, however, that while hunting he -wandered off a long distance from home, they were alarmed and cautioned -him to keep near the lodge and, above all, not to go near the setting -sun. Finally he killed a great deer. While the sisters were pleased -with his power and skill, they were afraid something might happen to -him, since there were so many wicked people about. The fear worried -them greatly. They kept warning him of danger, saying that he must -never on any account go toward the setting sun.[52] - -After a time the youth killed any kind of game he wished. One day he -said to himself: “I wonder what there is near the setting sun? I will -go to see for myself.” He had not gone far before he came to a -clearing, in which he saw a cabin that seemed to be empty. Everything -was quiet around it. Creeping up cautiously, he peeped in; an old man -was sitting there with his head bent upon his breast. The latter -instantly called out, “Well, nephew,[53] have you come?” Knowing that -he was discovered (by sorcery), the boy answered: “Yes; I have come. I -thought I would see what you are doing.” “Well, come in and wait a -moment. I will get my head up,” the old man replied. Taking up a mallet -and a large wooden pin that lay at his side, he drove the pin down his -spinal column. Up came his head, whereupon he said, “I have a rule that -when one of my nephews comes I play a game with him, and we bet.” “What -do you bet?” asked the boy. “I bet my head against his,” came the -reply. “All right,” said the boy. The old man dusted off the fireplace -and made it smooth; then he shook the bowl and plum pits. The agreement -was that the first who turned the plum pits all of one color was to be -the winner. The old man said, “You must throw first.” “No,” said the -boy, “you proposed the game; now you must play first.” At last the old -man agreed to this. As he shook the bowl the six plum pits flew out of -the smoke hole. When they got outside they turned into birds, which -flew off out of hearing. By and by the boy heard them again; down into -the bowl they rolled as plum pits. Bending over, the old man stirred -and stirred them, repeating, “Let them be white; let them be white!” -But he could not get them all of one color. At last he ceased his -efforts. Then the boy threw his own dice, and, like the others, they -went out of the smoke hole and, turning into birds, flew off. Thereupon -the old man began to stir the dish, saying, “I wish this, I wish that.” -Down came the birds as plum pits. Then both stirred them, repeating, “I -wish this, I wish that,” and they all turned to one color. When the old -man saw that he had lost the game he wished to play once more. “Oh, -no,” said the boy; “that is not the rule.” “Well, let me smoke once -more,” begged the old man. “No,” the boy said, and, catching up a -tomahawk, he cut off the old man’s forfeited head. Afterward he set the -cabin afire. Later he went home, but said nothing about his adventure. - -After a few days he thought he would go again toward the setting sun. -Passing the old man’s place, he soon came to another opening, in which -he saw a second cabin. All around it the ground was very smooth as if -it were a great playground. Seeing nobody, he walked up quietly and -peeped into the cabin; an old man sitting within called out: “Is that -you, nephew? Come in. I have been waiting for you now some time.” “Yes, -I was going by, and I thought I would look in and see you,” said the -boy. “Well, I have a way of passing time. I play a game when my nephews -come,” declared the old man. “What is your game?” asked the boy. -“Playing ball,” replied the old man. “I like that game,” answered the -youth. “I bet my head against my nephew’s,” said the old man. “All -right. Let us play, then,” was the boy’s reply. They went to the middle -of the clearing. At each end was a stake. The young man said, “Are you -ready?” Counting, “One, two, three,” they threw the ball. The old man -beat the young man in throwing, but the young man struck the ball, and -was the better runner. When he was getting far ahead, the old man threw -a horn after him, which stuck into the middle of the boy’s foot. He had -to stop, sit down, and pull out the horn. Just as he drew it out, the -old man passed him. Spitting on his hand, the young man rubbed his -foot, and it was healed. He then threw the horn, hitting the old man, -who now had to sit down and pull the horn out of his own foot. The ball -rolled on, passing between the stakes. At the next turn the result was -the same, so the game was lost for the old man, who wanted to try -again; but the young man said, “No; that is not the rule.” Thereupon -with his knife he cut off the old man’s head, and, after burning his -cabin, went home. - -A third time the youth went toward the setting sun, farther than -before. Passing the first and second clearings, he came to a third, in -which he saw a great pond covered with ice; near it was a cabin. As the -young man peeped in, an old man sitting there called out: “Well, -nephew, I knew you would come. I am glad to see you.” “Yes, I thought I -would look in and see you. Now I must go,” added the youth. “Oh, no! I -have a rule that when one of my nephews comes I play a game. I run a -race on the ice, and whoever gets beaten to the end loses his head. No -matter how he gets there; only let him get there first, he wins.” Just -as he was ready to start, the young man, taking a ball off an oak tree, -said, “Let there come a high wind!” He got into the ball (which grows -on the oak tree at a certain time of the year) and in a moment he was -over the ice. The old man was scarcely halfway across. The young man -then pulled out of his pouch a white flint. As he threw it toward the -middle of the pond, he said, “Let this stone melt the ice and boil the -water.” In an instant the old man was sinking in boiling water and -cried for mercy, but the young man said, “No!” As the water boiled it -melted all the ice; thereupon then the water disappeared, dry land -appeared, and the old man was left in the middle of it, a great stone -monument. After setting fire to the cabin the young man went home. He -had never forgotten his father and sister, and he knew where they were. - -One day a runner came to the lodge of the two sisters, announcing, “I -have been sent by the chief to give notice of the marriage of a certain -woman. The chief wishes all to come.” Knowing that the boy had orenda -(magic powers), the sisters were careful of him. When he said, “I want -to go to the gathering,” they raised many objections, saying, “Bad -people will be there; all sorts of games will be played.” They were -afraid to let him go. He replied: “You were afraid to have me go toward -the setting sun. I have been there. I have destroyed the dice man,[54] -the ball man, and the ice-pond man.” The sisters were greatly -astonished. The youth added. “Now, I am going to the gathering. My -mother, father, sister, and dog are there.” Yielding at last, they told -him how to find his grandmother, and said that she would tell him what -to do. - -He set out; after traveling a long way he struck another trail; then he -began to meet many people, and as they journeyed the crowd kept -increasing. When night came they all camped together and were very -hungry. Going out, the youth killed game, which he told the men to -bring in; this the women prepared. The next day all went on. The -sisters had said to him before starting: “There will be one woman in -the crowd who will seem to have power over all men. Do not notice her.” -He saw the woman, for the men all crowded around her, and one after -another she satisfied all their desires. He looked at her but passed -on. - -At last he reached the place where his grandmother lived. She was very -poor. He said, “Grandmother, I have come.” “Poor grandchild, I am -sorry. I have so little to give. I am alone and poor,” murmured the -grandmother. “Oh! do not mind; we shall be all right,” said he, -bringing in game until the old woman was so glad that she was almost -crying with joy. She hurried around like a young girl to prepare food. -Then he began to question her. She told him: “There is a great -gathering at the Long Lodge. The chief’s daughter is to be married. She -has been married before, but she nearly destroyed her husband, her -daughter, and their dog. She had a son, but nobody knows where he is. -Now she is going to torture her husband to death. He is hung up at one -end of the Long Lodge, and everyone can strike him with a burning -brand; his tears become wampum beads. Her daughter is hanging on a peg -over the fire, slowly roasting. The dog is at one end of the fire and -everyone who passes gives him a kick. He has consumption and his hair -is all singed off.” - -The boy was very angry. When night came he said to his grandmother, “I -am going to the gathering.” She warned him to beware of evil men and -women who played games and tried to deceive people. When he arrived at -the gathering he pretended to be a little boy, playing around with the -children and going into the Long Lodge with them. There he saw his -mother decked out gaily, perched on a high seat in the middle of the -room, where she could be seen by everybody. He saw his father secured -to a stake. Over the fire his sister was roasting, and he heard his dog -coughing, barely alive. Then he told his grandmother what he had come -for; that the woman was his mother and the man his father. “Now, my -mothers, the two sisters, told me to ask you to help me. Tell me what -to do.” Consenting, she said: “I know everything and am ready to help -you. I have a pair of moccasins you must wear. At certain intervals -your mother orders your father to be branded. Now, you must stand near -the fire. The moccasins, being made of the skin of a woman’s private -parts, have sympathetic power over them. When your mother calls out, -‘Brand him,’ you must stick your foot into the fire.” The boy obeyed -her, sticking his foot into the flame as the woman gave the order -“Brand him.” That instant his mother screamed with pain. All, wondering -at this, questioned her, but she would not tell. She was ashamed. Then -the boy ran out of doors, but when it was time for her to give the -order again he was near the fire. As she was beginning to say “Brand -him,” again he put his foot into the fire and at that moment she -screamed with pain. He tormented her in this way until she died. Each -time she suffered his father and sister felt great relief. When she was -dead, he took his father and sister and dog out of the building. Then -he said, “Let this building turn to red-hot flint.” Immediately the -lodge was in flames. As some of the people of the lodge had magic -powers, their heads burst, the pieces striking against the stone walls, -while their spirits flew out through the top into the air in the form -of owls and other birds of ill omen. - -Spitting on his hands, the young man rubbed his father and sister and -dog, and they became as well as ever. Then he said, “Now, we will go -home.” Thanking his grandmother, they started for the sisters’ cabin. -When they came near, the sisters ran to meet them, saying, “We will be -your father’s wives.” And they all lived happily together. - - - - - -36. THE DAGWANOENYENT (DAUGHTER OF THE WIND) AND HER HUSBAND - -There were a nephew and an uncle, who lived together in a bark lodge in -the woods. The uncle gave the nephew nothing to eat, making him live on -fungus. He told him he must not go north to collect fungus, but always -south. The uncle himself went hunting every day but brought back no -game. At home he lived on chestnut pudding and bear’s oil. The nephew -could not find out for a long time how he made the pudding, but at last -he discovered the process. The uncle had a little pot and a chestnut. -He would put the least bit of chestnut into the pot, saying, -“Watchisgwengo, Swell, Pudding.” Thereupon the mush would increase in -quantity. - -The next day after his discovery the boy did just as he had seen his -uncle do, with the result that he had a good meal of chestnut pudding. -He did likewise every day while his uncle was hunting. Then he began to -wonder why his uncle forbade him to go northward. After thinking over -the matter a few days, he determined to go in that direction -notwithstanding his uncle’s injunction. - -The boy started on his journey, traveling until he came to a Long -Lodge. In the lodge was a great supply of venison and bear meat, and -skin bags of bear’s oil were hanging all around the wall. The only -person within was a woman, who was sitting in the middle of the room, -with her head bent down. There was also a small boy toddling around, -who clapped his hands and laughed when he saw the young man. The woman -took no notice of him. The young man played a while with the child. -After a time he started for home, taking with him a small piece of meat -which he had filched. The uncle, returning home, prepared his pudding -in secret as before. - -Thus it happened every day from year to year. It was the custom for the -old man to set out to hunt and for the young man to go to the Long -Lodge to play with the little boy. The woman never moved nor spoke. - -The little boy of the Long Lodge was about 15 when one day he said to -the young man: “You and I are cousins. Your uncle is my father and that -woman sitting there is my mother.” The nephew then asked, “Why does she -never speak?” He asked her various questions, but she would not answer -him a word. Thereupon with his bow and arrow he shot at a bag of bear’s -oil which hung above her head. The arrow pierced the bag and the oil -flowing out fell upon the woman’s head and face. This made her very -angry, but she did not speak. - -Now, all the meat in the lodge was the game which the uncle of the -young man killed and brought in every day. He never came there until -late in the day while the nephew went home early, so that in all these -years they had never met at the Long Lodge. When the uncle came that -evening he found the bag broken and the oil spilt over the woman. He -suspected that his nephew had been there. On reaching his own lodge -that night he asked, “Have you been at the Long Lodge?” “Oh, yes,” said -the nephew; “I have been going there for the last 13 years. I have -always eaten of the meat there. I have not eaten fungus for many -years.” The uncle was very angry, and asked him whether he broke the -bag containing the bear’s oil. “Yes,” the young man answered. “Oh! you -have destroyed us both, I fear. That woman is an awful witch. She can -not be killed. She will ruin us both,” said the uncle. - -The next day the uncle went off again. But that time the nephew -remained at home. During the day, raising the cover of his uncle’s -couch, he found a great pot. This he filled with water, putting in also -a good-sized piece of the chestnut, for he was very angry with his -uncle. When the pot boiled, he began to strike it, saying, “Swell, Pot! -Swell, Pot!” When it came up as high as the bed, he climbed on the bed. -On the pot rising higher, he climbed on the shelf, which extended -around the side of the lodge. When it rose as high as that, he climbed -out of the smoke hole on the roof, enjoying immensely the increase of -the pudding, knowing how terribly angry his uncle would be when he -returned in the evening. - -When his uncle came home he said to the boy, “What have you been -doing?” “Making chestnut pudding,” declared the nephew. “Oh! it is too -bad,” exclaimed the uncle. “Oh! that is an old story with me. I have -been eating chestnut pudding for 15 years,” declared the boy. “By doing -this you will destroy us both,” said the uncle, who was more angry than -ever before. “You have enraged that woman. She will never stop her -revenge until she has killed us both,” continued the uncle. - -They went to bed, the old man feeling very bad. Just at daybreak the -next morning they heard a terrible noise away off in the distance. The -trees began to moan. The sound grew louder and louder. The two anxious -watchers heard the cracking of branches and the falling of trees. They -said the most awful tempest they had ever heard was coming, with the -woman right in the midst of the storm. Sweeping down on the lodge and -tearing it up from the ground, she caught up the uncle and bore him -away. The nephew had hidden, so she did not find him. - -That day the boy, going to the Long Lodge as before, found the old -woman sitting there, mute and motionless, as if nothing had happened in -the meantime. He asked the other boy, “What has your mother done with -your father?” “Oh! you will never see him again. She will come for you -tomorrow morning. I do not know what she has done with my father, but -she went off with him and came back without him,” declared the boy. - -The nephew of the man went home to prepare for the coming of the woman. -He had a mole for his guardian. He got inside of the mole, which, -instructed by him, went down into the ground under the lodge as deep as -he could. The next morning the woman came again with terrible fury, -raging worse than before. She uprooted all the trees in her path, but -she could not find the nephew, so she had to go away without him. - -Soon afterward the nephew went again to the Long Lodge. There sat the -woman, motionless as before. “Oh!” said the small boy, “she went for -you this morning, but could not find you. Where were you?” “I was right -there,” replied the nephew of the man. - -Then the nephew went home. The next morning at daybreak a similar -tempest came; but the boy was down in the ground, inside the mole, so -that the woman could not find him. Thereupon, making herself into a -great whirlwind, and digging a deep hole in the ground, she lifted the -earth to the sky, carrying the mole along in the dirt. The mole fell, -but escaped, while the boy was killed. The old woman went home well -satisfied. - -The mole went immediately to work, however, and by blowing the breath -into the boy’s mouth and withdrawing it brought him back to life. - -After that the nephew set out to find where his uncle was, going -northward. He went beyond the Long Lodge, traveling as fast as he could -all day and night and carrying the mole with him. The next morning at -daybreak the witch again came after him in a terrible tempest. Once -more getting into the mole, he went into the ground, where she could -not find him, so she went home to the Long Lodge. He traveled the -second day as fast as he could. On the third morning the woman came -still again in a roaring tempest. Finding that the nephew was in the -mole, she made once more a whirlwind, which scooped up the earth, -leaving a great hole, and carried him in the dirt far up into the -clouds. The mole falling to the earth, the boy was killed. The witch -went home satisfied. The mole, by again working over the dead nephew, -brought him back to life. Whereupon the latter, putting the mole into -his belt, ran on as fast as he could all the third day. That night he -spent deep down in the great rocks of a mountain. - -On the fourth morning at daybreak the woman came in a tempest, as -before, but could not find the nephew. The same day he traveled until -he came upon a lodge in an opening, like the other Long Lodge, which -was supplied with everything; there, under the roots of a great elm -tree near the lodge he found his uncle. The tree was standing on his -breast, and his feet were sticking out at one side and his head at the -other. He was reduced to skin and bones. He begged for a smoke, -exclaiming, “Oh, my nephew! if only I could have a smoke.” “Poor uncle! -I will get you a smoke,” said the nephew, and pushing the tree down he -gave him a smoke. After smoking, the uncle arose, well. He and the -nephew then went into the lodge, where they remained together two or -three days. - -One morning at daybreak the tempest came again. By watching the young -man had found that the witch came in a narrow path and that it was -possible to get out of her course. So he told his uncle to run -westward, keeping out of her path, for she was the wind. The nephew -himself stayed at home to meet her, going into the ground again, and -again she dug him up and killed him. She went home contented, but the -mole brought him to life. Then he followed her immediately to the -lodge, where he found her sitting motionless. Shooting an arrow at the -witch, he killed her. Then forming a great pile of dry bark, wood, and -bear’s oil, he burned the body thereon, throwing the bones far away in -every direction. When he had finished this task he said to the small -boy, “We will go to my uncle, your father.” They went together to the -old man and lived at the second Long Lodge for a few days. - -But the witch came to life, and suspecting that they were at the Long -Lodge, she went there in a terrible rage. Now the nephew, determined to -meet her alone, sent his uncle and the boy away. He himself kept out of -her path, for he had discovered her habits and her strength. He had -learned also that after a certain time her force was spent, so that she -became weak and could not go fast. He kept swerving to one side, -therefore, until she turned into a whirlwind, and even afterward. When -all her strength was spent and she had not found him the witch turned -to go home. She had to walk, for she could no longer go through the -air. Then, following her, the nephew killed her with his arrows. -Thereupon he called his uncle and cousin. They burned her body to ashes -and taking all the larger bones to the second Long Lodge they there -pounded them into powder. This powder the nephew divided into three -portions, each one of which he put in one of three skin bags, which he -tied tight. One bag he gave to his uncle, another he gave to his -cousin, and the third he put into his own pouch, saying: “I will keep -it here. She shall never come to life again. When we are in a storm we -must always keep apart, so that the force that is in these powders can -not unite.” - -Then the three went to the first Long Lodge, where there was a large -supply of every kind of dried meat, and they lived together, prosperous -and happy. - - - - - -37. A RACCOON STORY - -An uncle and a nephew lived together in a lodge in the forest. The -nephew was a fine hunter. One day when the nephew was off in the woods -hunting for game, a handsome woman, bringing a basket of bread, came to -the lodge and said to the old man, the uncle, “My father and mother -have sent me here to marry your nephew.” “Is it true that they sent -you?” asked the uncle. “Yes,” said the young woman. “It is well,” said -the old uncle. Lowering the basket, the girl set it before the old -uncle. In it was the customary marriage bread. When the nephew came -home, the old uncle said, “You are married now; here is your wife,” -showing him the young woman. “It is well,” replied the nephew, and he -and the young woman became man and wife. - -Every day the nephew went out hunting, always returning with a heavy -load of game. - -One day while out hunting he came to a tree in the top of which was a -large hole. In this he found a litter of raccoons. Climbing the tree, -he threw one raccoon after another to the ground. All at once he heard -a woman’s voice under the tree, saying, “Come down! come down! you are -tired.” With that, she ran off through the forest. When he reached -home, he told what had happened. His wife laughed at his perplexity, -but said nothing. - -Not long afterward, on a hunting trip, while packing up his game and -making ready to start home, a woman came up behind him, and taking him -by the arm, led him to a neighboring log. They sat down on it, -whereupon drawing his head on her lap, she began to look for vermin. He -was soon asleep from her orenda (magic power). Putting him into a -basket, which she threw on her back, the woman went to the rocks in the -middle of a lake. Then she took him out, and awakening him, asked, “Do -you know this place?” Looking around, he replied, “Yes. This is the -place where my uncle and I used to fish,” and giving a sudden spring -into the water, he became a bass and escaped in a flash. - -On reaching home, he told his wife what had happened to him. She -laughed, but said nothing. He was so frightened at what had taken place -that he remained at home for several days. At last the feeling of fear -wore away and he started off to hunt. - -As he was packing up his game to return home, a woman’s voice said, -“Stop! Wait a while, for you must be tired.” They sat down on a log, -and she, drawing his head on her lap, began looking for vermin. The man -was soon asleep. Putting him into a basket, the woman carried him off -to a great ledge of rocks, where there was only a small foothold. -Taking him out of the basket, she asked, “Do you know this place?” “I -will tell you soon,” said he, looking around. But at that instant the -woman disappeared. He soon saw some one farther along on the rock, and -heard him say, “I am fish hungry. I will fish a while.” Then, throwing -out his line into the water below, he began singing while he pulled up -one fish after another. At last he said: “I have enough. I shall take a -rest now and have something to eat. This is what we people eat when we -are out all night in the rocks.” Then he took a baked squash out of his -basket. - -The young man said to the rock, “Stand back a little, so that I can -string my bow.” The rock stood back. Stringing his bow and saying, “Now -boast again!” he shot the fisherman. The young man soon heard a loud -noise, and looking in the direction from which it came, he saw an -enormous bat pass a little to one side of him. Taking from his pouch a -hemlock leaf, and dropping it over the rocks, he began to sing, “A tree -must grow from the hemlock leaf.” Soon a tree came in sight. Then he -talked to the tree, saying, “Come near to me and have many limbs.” As -the tree came to a level with the place on the rocks where the young -man was sitting, it stopped growing. He had seen along the narrow shelf -on the rocks many other men. He called to the nearest one, asking him -to tell all to come, so they could escape. Slowly creeping up, one -after another, they went down the hemlock tree. - -When all had reached the ground, the young man, taking a strawberry -leaf out of his pocket and laying it on the ground, said, “Grow and -bear berries.” Then he began singing, “Ripen berries, ripen berries.” -The vines grew, and were filled with berries, which ripened in a short -time.[55] When they had all eaten as many berries as they wanted the -young man picked off a leaf and put it into his pouch, whereupon all -the vines and berries disappeared. - -Then he said, “Let us go to our wife” (meaning the woman). After -traveling some distance the young man killed an elk. Cutting into -strings the hide they made a “papoose board,” but big enough for an -adult; then they started on. Soon they came near a lodge, where they -saw a woman pounding corn. When she noticed them coming she began to -scold and, holding up the corn pounder, was going to fight with them. -When the young man said, however, “Let the corn pounder stop right -there,” it stopped in the air, half raised. Seizing the woman, they -strapped her to the board, saying, “You must be very cold.” Then they -set the board up in front of the fire in order to broil her slowly. -Just at this time the young man’s wife came. Finding that they were -roasting the woman, she was angry and, freeing her, said, “You are now -liberated and I shall go home.” Making her way to the lake, she called -on the bloodsuckers to stretch across it so that she could walk over on -them. Each man went to his own lodge. When the young man came home his -wife was there. - - - - - -38. THE SELF-SACRIFICE OF TWO DOGS FOR THEIR MASTER - -In a certain village lived a man who was very fond of hunting; he had -two dogs, which were so very strong and fierce that they would attack -and kill a bear. - -One day the man started off from the village to hunt. After he had -traveled for two days he pitched his camp. The next morning he began to -hunt. He was very successful for many days, killing a great deal of -game. One night as he was going to sleep his dogs began to bark -furiously. Not far away from the camp was a very large elm tree, whose -top had been broken off. Hitherto the man had thought it might be -hollow, although he had never examined it. One dog ran in the direction -of this tree. The other dog followed it, and by the sound of its -barking the man knew that it had stopped near this tree. - -After a time one dog came back to the man, saying: “My brother, I -believe that we are going to die to-night; we have seen a creature such -as we have never beheld before. We think that it will come down from -the tree to attack us. I will go and watch it; but first you must mark -me with coal from the end of my mouth to my ear.” The man did as the -dog wished. Then the dog said, “Now, I will go to the tree and my -brother can come to be marked by you as I am marked.” Off he ran. The -other dog soon came and the man marked him in the same way. Taking a -torch, the man went to the tree. There on the broken top he saw a -terrible creature; its head and part of its body were protruding out of -the hollow in the trunk; it had very long teeth, enormous eyes, and -long claws. The man had never before seen anything so dreadful. He went -back to his camp. One of the dogs followed him, saying: “We two shall -be destroyed, but we will do what we can to save you. You must hurry -back to the village. Do not take a torch or a bow with you; it will -only be in your way. Put on a pair of new moccasins, and carry also a -second pair. I will lick the soles of your feet to give you speed.” The -dog licked the soles of his feet; then the man, putting on the new -moccasins, started toward home. - -He had been running a good while when he heard a sound, and one of the -dogs, overtaking him, said: “Run as fast as you can! Our enemy has -started in pursuit. It does not travel on the ground, but leaps from -tree to tree. The only thing left for us to do is to get between the -trees and spring at it as it leaps past. When you come to water, stick -your feet in it, making it as muddy as you can; then drink that water. -You have noticed that since we have been your dogs we have drunk such -water; it is better for us.” The man soon got very thirsty. Coming to a -place where there was water, he stirred it up with his feet; then, -after drinking what he wanted, he went on. He had not gone far when a -dog came up to him and said, “I think there is a hole in your -moccasin.” (The man looked; there was indeed a hole in his moccasin.) -“Put on new ones.” Again the dog licked his feet and put on new -moccasins. Then the dog said, “My companion will come the next time.” -Then the dog ran back and the man rushed on. - -Soon the other dog, rushing up, said to the man: “The enemy is coming -very fast, and we are afraid it will overtake and kill you. When I go -back my brother will come to aid you once more, whereupon the monster -will kill him.” - -The dog disappeared. Listening, the man heard both dogs barking. As he -listened the barking of one ceased, and he knew that a dog was coming -to aid him. On coming up this dog said: “I am here merely to speak to -you and see you once more. When I go back I will attack our enemy and -do all I can to defeat it, but it will kill me.” The dog returned. Then -the hunter heard both dogs barking and then a howl; he knew by the -sounds that a terrible fight was going on. The cry of one dog died out; -this told him that that dog was killed. Now only one dog barked and -howled. The man tried to increase his speed. It was still dark. The -barking ceased, and presently the dog spoke behind him, saying: “My -brother is killed and I am left alone. You would better start the death -cry; our village is not far away and the people may hear you.” The man -began to scream out the death cry, Goʹweh, as he ran. There happened to -be a dance at the Long Lodge that night, and some people were sitting -outside. Suddenly a young man, hearing a voice of some one in distress, -gave the alarm. - -Now, the dog came again to encourage the man with these words: “Do your -best; you are near home, and perhaps you will escape. I will come once -more. Then I will leap upon and draw the monster down and fight it.” -The man heard the dog when the latter got back, and knew the monster -was drawing near by the sound of the animal’s barking. Then the man ran -on as fast as possible. The dog ceased barking and coming again said: -“This is the last time I shall see you; I shall be destroyed now. If -the people hear your cries and come to meet you, you will escape; if -not, you will surely be killed.” - -The dog went back; he had but a short distance to go this time. As the -man ran, screaming, he saw a torchlight ahead. The dog howled in -distress; then his howl died away and the man knew that he was dead. -Finally, seeing people coming to the rescue, he struggled on harder and -harder. When he met the people he fell in a faint; he heard the sounds -behind him as he fell, and that was all he knew. - -Holding up their torches the people saw a terrible animal; its fore -legs seemed longer than the hind ones. They shot at it, whereupon it -disappeared, and they returned to the village. The animal had made a -journey during one night which it took the man two days to finish when -he was going to hunt. As soon as he could talk he told the people what -occurred from the time the dog first spoke to him. They decided to go -to his camp and bring home the meat. Not far from the village they -found the last dog torn to pieces, and farther on the other one. When -they reached the camp they saw that the strange animal had eaten most -of the meat; what remained they took home. They did not see the animal -and never knew what it was. - - - - - -39. THE THREE YOUNG WOMEN, DAUGHTERS OF AWAEH YEGENDJI OR MOTHER SWAN - -There was an old woman who had three daughters, all of whom were young, -good-looking, and clever. - -When the eldest was 16 years of age and the youngest 12, the old woman -said: “We want some venison and bear meat. We have lived here a good -many years, and have had no meat—nothing but bread, and corn, and -beans, and I long very much for meat. And now,” said she to the eldest, -“you are old enough to be married to a man who can get us some meat.” -To the second daughter she said: “You must go with your sister; perhaps -you will have to stay all night on the way. There are an old woman and -her son living in a broad field where you must go. The young man is -handsome and a successful hunter. The old woman’s name is Big Earth.” - -Both girls were willing to go, so the old woman continued: “To-morrow -we must make marriage-bread.” After shelling and pounding corn, they -made marriage-bread and some cakes, which they baked in the ashes. They -made twenty-four of these cakes, which were put into a basket. The old -woman painted the elder girl, combed her hair, and dressed her well. -Then she told her: “Carry this basket on your back. You must take no -notice of anyone you meet, and do not stop to talk with any person no -matter what is said to you. When night comes, do not stop at any lodge -but camp in the woods.” - -The girls started, going along in a narrow path. They saw no person and -no lodges until the evening; when they noticed a man running on ahead -of them. He had a bow and arrows and was trying to shoot a squirrel in -a tree. On seeing the girls he stopped them, saying, “Put down your -basket and watch my arrow; see where it goes,” adding that he was -almost blind and could not follow its course. He was very pleasant, so -the elder girl put down her basket, and both sisters ran for the arrow. -When they got back the basket, which they had left on the log, was -gone. “Now,” said the younger girl, “we have disobeyed our mother. She -told us not to answer anyone who spoke to us.” They had then nothing to -do but to go home. - -On reaching home they told their mother: “We met a man who begged us to -bring his arrow. We put our basket on a log and when we got back it was -gone.” The old woman did not scold much, although she was very sorry; -she said that they could not love her or they would obey her words. -Later she said to the youngest and to the second sister, “You must go -for the young man.” Then they made more marriage-bread. The mother told -the youngest: “If your sister wants to stop, make her go on. Do not -speak to or answer any man.” The sisters traveled until they met the -same old fellow. Thereupon the elder, who carried the basket, wanted to -ask how far it was to the place where Big Earth lived, but the younger -cautioned her, repeating her mother’s words. As they came up to him, -however, he was so kind and pleasant and spoke so agreeably that the -eldest asked how far it was to Big Earth’s lodge. “Oh,” he said, “she -lives in the first lodge; it is not far from here.” Running around to -the lodge, he told his wife to go to the other side of the fire with -her child, as two girls were coming and he wanted the bread they -brought, and, further, as he had informed them that Big Earth lived -there. Then he threw ashes over his wife, making her look old. - -By and by the two girls came in and, as the old man was painted and -looked fine, they sat down by him—they thought he was the young man -they were seeking. In a short while they heard some one coming, who -kicked the door, saying: “Gesagwe! Gesagwe! They want you at the Long -Lodge.” - -Turning to the girls, the old man said: “My name is not Gesagwe. They -always call me nicknames.” By and by the child cried out, “Oh, father!” -Whereupon the old man explained, “The child’s father died yesterday and -now he is calling for him.” After a time the runner came again, saying, -“Gesagwe, the people are waiting for you.” Again he said, “They call me -nicknames all the time.” The girls thought it was all right, and he -told them to lie down and wait for him. - -But the younger sister thought something was wrong. When the old woman -lay down the girls went out. She said to her sister: “Something is -wrong. This is not the man. He is the man we met, and our mother told -us not to speak to anyone.” The elder said, “I suppose we have done -wrong.” Then, putting into the bed two slippery-elm sticks and covering -them up, they started on with their basket of marriage-bread. They -heard dancing, and as they approached the source of the sound they saw -a Long Lodge. Peeping in, they saw Gesagwe in the middle of the floor. -The singers sang to him. Then everyone, rising, threw corn into his -mouth. He had a blanket around him. They threw what they had into his -mouth. A woman and her son sat by the fire, and they, too, looked very -attractive. The younger sister said, “That is the young man we want.” - -Going into the lodge, they walked up to the old woman, Big Earth, and -put down the basket. Big Earth was pleased. When the dancing was over -all the people went home. The man who was dancing went home. Seeing -what he thought were two girls in his bed, he said: “Well, I must -smoke. They have had a big council. They could not do anything. I was -there.” Taking down a piece of deer’s tallow, he chewed it. Every time -he spat it simmered on the fire. He lay down and one of the girls, he -thought, pinched him. He said, “Wait until I get ready to lie down.” - -Undressing himself, he started to get into bed, whereupon he found two -rotten logs and a bed full of ants. Awfully angry, he scolded his wife -and threw the logs out of doors. - -The girls lived happily with Big Earth’s son for two months. At the end -of that time he got bear meat and deer meat, which he put into very -small packages. He made two loads of the meat, one for each of his -wives. Then they all started with the meat to visit his mother-in-law. -She had been very uneasy, thinking that her daughters had been deceived -again. When she saw them coming with their husband she was pleased. -After they had lived there some time, Big Earth’s son said he was going -to take his mother-in-law to his own home. They all went to his place, -where they lived happily together. - - - - - -40. HINON AND THE SENECA WARRIORS - -(A TALE OF THE WARS OF THE SENECA AND THE CHEROKEE) - -Once a war party of Seneca while on the warpath against the Cherokee -became very hungry. Seeing a bear, they chased it into its den, one of -the party following it. When he had gone some distance into the den he -could no longer see the bear, but he saw instead a fire burning briskly -and three men sitting around it. The eldest asked the Seneca warrior -why he had tried to shoot one of his men whom he had sent to entice him -into the den. He continued, “I want to send word to the eldest man at -your camp to tell him that his friend is here and wants some tobacco, -and that tomorrow as many of his warriors as wish may come to see me -here.” So the warrior went back to the camp of his comrades and -reported what he had heard. - -The next day, accompanied by five of his companions, each bearing a -pouch of native tobacco, he returned to the den of the bears. When they -gave the tobacco to the old man, he was very glad, and said to them: “I -am thankful to you for this present of tobacco. I shall enjoy it a long -time, for it will last me many days.” While in the den one of the -warriors remarked, “Oh! I am very tired and sleepy.” Overhearing this -remark, the old man said to him, “Lie down, then.” - -When the others also had laid themselves down the old man arose, and -going over to the spot where the first warrior lay, rubbed his body -from his feet to his head. Then setting down a vessel which he held in -one hand he proceeded to dismember this warrior’s body joint by joint -until he had taken him to pieces. Placing each piece in a mortar, with -a pestle he pounded the bones to a jelly, which he poured into a bowl. -Then he took the bowl and the other vessel into another part of the -den, where he left them. Returning and sitting down, he began to smoke. - -After a while he called out: “My nephew, come out now. You have been -there long enough.” When the young warrior came out, he appeared as -light, fresh, and lithe as a boy. Then another of the Seneca warriors -said, “Can you do this for me, too?” The old man answered, “Yes, if you -wish me to do so.” - -Then the warrior laid himself down, and the old man went through the -same process as he had with the other warrior. After he had carried the -two vessels into the remote part of the den, the old man, returning, -began to smoke. Shortly he called out, “Oh, my nephew, you have now -slept long enough!” At once the warrior arose and came forth so fresh -and lithe that he felt no weight in his body. Thereupon another Seneca -warrior asked the old man to treat him in the same manner. The latter -man consented and, after going through the same process as that which -renewed the others, this warrior, too, was made young and as light as a -feather, and consequently was very happy. - -Then a fourth warrior asked the old man to transform him likewise, but -the old man refused, saying: “I have now done enough. I will tell you -why I have taken the trouble to do this to four of your people. There -is a large opening extending from one end of the world to the other. In -this opening is a great rock, and in this rock is a man possessed of -enormous horns. We have tried to kill him, but can not do so. Now, I -want two of you to try to crush this rock and so kill him; but first -you must go out and try your strength in orenda” (magic power). So, -going out, they shot at a rock, which crumbled to pieces when they hit -it. Then they shot at an enormous tree; this, too, they brought down -when they hit it, leaving nothing but a stump. “Now,” said the old man, -“you may go to the opening and see what you can do with that enchanted -rock. Your companions may remain here; they will not die, for we never -die here. I always help my grandchildren. I cover your trail whenever -you need to conceal it. It is I who cause it to rain.” - -The two transfigured warriors went to the opening, as directed, and -seeing the great enchanted rock, they shot at it; then, returning to -the old man, they told him what they had done. He quickly asked them, -“Did you use all your orenda?” They replied, “No. We could have struck -the rock a harder blow”; whereupon the old man said, “Go back there and -employ all your magical strength.” Returning to the opening where the -great rock stood, the two warriors shot it with all their orenda. After -waiting for some time, they heard a person coming toward them. Soon -they saw that it was a man carrying the head of an enormous horned -snake securely strapped to his back. This man was the old man who had -transformed them. Returning to the den, the two warriors said, “Now our -work is done; the great horned snake is dead.” Then they went back to -their homes. - - - - - -41. HODADEÑON AND YENYENTʻHWUS [56] - -There was a little boy, Hodadeñon, who lived with his elder sister, -Yenyentʻhwus, in a bark lodge. - -When the sister went out to plant, she would fasten the door of the -lodge so that nothing might harm her brother. She did not allow him to -go out alone. To amuse him she got a raccoon’s foot, and also brought -him a bow and some arrows. In playing he tossed up the raccoon’s foot, -telling the arrows to strike it, and the arrows always hit the foot -before it fell to the ground. - -One day while Yenyentʻhwus was at home, a voice was heard in the upper -part of the lodge, saying, “Mush, brother! Mush, brother!” Hodadeñon -asked, “How is this? I thought we were alone in the lodge?” The sister -said, “It is our poor brother; he is only just alive.” “Well, my -sister, make him some mush,” said the little boy. - -Uncovering a place under her couch, the sister took out a very small -pot and a little fragment of a chestnut. Putting the least bit of meal -scraped from the chestnut into the pot with water, she boiled it. While -doing this she stirred the meal and tapped the pot, which increased in -size until it became as large as any pot. When the mush was cooked the -sister took it off the fire and put it all into a bowl, saying to -Hodadeñon, “Go up the ladder and feed your brother.” Climbing the -ladder, he found a man lying in the upper room or attic. The little -fellow said, “I have brought you mush, my brother.” The brother, whose -name was Hadjisgwas,[57] took two or three mouthfuls of the mush and it -was all eaten. Then, after exhaling his breath two or three times and -rubbing his arms and legs, he began to sing. - -Hodadeñon heard the singing and the beating of time overhead. A little -later they heard Hadjisgwas call out, “Tobacco!” and the little boy -said, “My sister, our brother wants to smoke.” “Oh!” said she, “Our -poor brother! he is barely alive; he lives on chestnut meal and -tobacco.” Going aside, she got a big pipe, into which she put tobacco. -Lighting it with a coal of fire, she gave it to the little boy, saying, -“Take this up to your brother.” Hodadeñon went, with the words, “My -brother, I have come with a pipe for you.” “Thank you,” said -Hadjisgwas, and with one puff he so filled the room with smoke that he -nearly smothered the boy, who had to hurry down to escape. Soon they -who were below heard a sound as though Hadjisgwas blew through the -pipestem and rapped out the ashes from the pipe. After rubbing his arms -and legs, he began to sing. They thought his voice was stronger. Then -Yenyentʻhwus went out planting, having first fastened the door so as to -keep in her little brother. - -When his sister had gone, Hodadeñon thought he would like to make some -chestnut mush for his brother in the loft and to sing and dance for -him. Finding the little pot under his sister’s couch, he took from it -the piece of chestnut, every bit of which he scraped into the kettle. -As it boiled he tapped the pot, which grew as large as any vessel. When -the meal was cooked he poured it out—a great bark bowl full of chestnut -mush. This he took up to the loft, saying, “My brother, I have made you -another bowl of mush.” “Thank you, brother,” said Hadjisgwas, who ate -the mush and, after rubbing himself, began to sing. He was stronger -now, so he could sing a regular song. After Hodadeñon had come down and -put away the kettle, he thought, “My brother must have a smoke.” -Therefore he cut up all the tobacco there was and put it into the pipe, -which he carried to the loft, saying, “My brother, I have brought you a -pipe.” His brother said, “Thank you.” “After you have smoked, I wish -you would sing while I dance,” said Hodadeñon. - -Hadjisgwas sent out such a puff of smoke that the little boy had to -hurry down the ladder to escape it. He had not been down long before -his sister came in. He said to her, “Oh, my sister, I have made our -brother some pudding.” “How did you make it?” she asked. “I cut up all -the chestnut and boiled it,” he replied. “Oh, now he will die on your -account,” she said. “After he ate the mush,” said Hodadeñon, “I gave -him a smoke.” “How did you do that?” asked Yenyentʻhwus. “I shaved up -the piece of tobacco, put it into the pipe, and gave it to him,” said -he. “Now we shall surely lose our brother on your account,” said -Yenyentʻhwus; “you have done great mischief.” “Well, my sister, where -are the chestnuts? I will go and get more of them.” - -“Those chestnuts,” she said, “grow at the eastern end of the world; and -on this side of them, where the tobacco grows, are many wizards. Before -you come to the lodge of the wizards is a river, over which trees are -thrown to walk upon. Just beyond the river are two great rattlesnakes, -one on each side of the path, which attack every one who goes that way. -If you pass them safely, you will come to a great rocky mountain, so -steep that no mere man can climb it. There is but one pass through that -mountain, and just beyond the pass stand two Sʻhagodiyoweqgowa, each -one half as tall as a tree. If you should succeed in passing these, -going farther you would come upon two men at the edge of an opening or -clearing, who give the alarm the moment they see anyone, whereupon the -wizards run out to attack whomsoever they find approaching. If you -should make your way past these men and reach a knoll from which the -lodge of the wizards can be seen, you would find there a woman walking -back and forth on a platform in front of the lodge, who begins to sing -as soon as she sees a stranger; straightaway the wizards, rushing out, -kill him who is approaching.” - -The next day when Yenyentʻhwus went to plant she fastened the door, -shutting in Hodadeñon. While she was gone, hearing some living thing -outside, he tried to get out to shoot it. Then he heard a noise on the -lodge roof and, looking up, he saw some kind of creature—he did not -know what—with its eyes fixed on him. Then he said, “You are -Odyaqgweonion,[58] anyhow,” thinking to himself, “I will shoot at the -game.” Drawing his bow, he said to the arrow, “I wish you to go -straight to the game.” The arrow struck the creature, killing it; -thereupon he rushed to bring it in. Not being able to open the door, he -dug a hole in the earth close to the door, through which he got out. -Bringing in the game, he put it into the corn mortar and covered it. -When Yenyentʻhwus, his sister, came, he said, “My sister, I have killed -game.” “Well, where is it?” she asked. “Here in the corn mortar,” -answered Hodadeñon. Running thither, he brought the game to his sister. -“Oh! that is a chickadee,” said she. Having dressed and cooked the -bird, Yenyentʻhwus began to eat it. Hodadeñon stood there watching her -eat, and asked, “Is it good?” “Yes,” she replied. After looking on a -while longer, he asked, “Are you not going to give me some?” “No,” she -replied, “this is the first game you have killed, and you must not eat -of it; it would not be right.”59 - -The next morning the boy said to his sister, “You will have to tie a -belt around me now; I am going out.” She had to do what he asked, for -she could not help doing it. Putting the belt on him and preparing him -for the day, she said, “You must not go north nor far away; stay near -the lodge.” - -Yenyentʻhwus then went to her work in the field. Soon the boy, seeing a -bird on a tree, said, “You must be the bird they call Gwenhdaen -nisedosyoden,” [60] whereupon he killed it with his arrow. Carrying in -the game, he put it into the corn mortar. When his sister came he said, -“I have some game, sister,” showing her the bird. “Oh!” said she, “that -is the Gwenhdaen nisedosyoden.” She dressed, cooked, and ate the bird, -but did not give him a bite. - -The next morning, getting up early and making a fire, he called his -sister to get breakfast, so that he might go hunting in good time. -After breakfast he said, “My sister, put on my belt and get me ready.” -She girded him and made him ready for the day. Both went out, she to -her planting and he to his hunting. After he had been out a while, -seeing a bird, he said, “I do not know you, but I think you are -Djeqgowa.” [61] He hit the bird with his arrow, killing it, and brought -it home; putting it into the corn mortar, he covered it. When his -sister came he said, “My sister, I have game; here it is.” “Thank you,” -said she; “that is what we call a pigeon.” After dressing the bird she -cut it into two parts, one of which she put away and the other cut into -pieces, saying that she was going to make dumplings. She pounded corn -meal and, mixing the meat with it, made dumplings, which both of them -ate. - -The next morning before daylight Hodadeñon, having made a good fire, -called up his sister to cook. After they had eaten she warned him not -to go north nor far away. She then went out to plant while he went -hunting. - -He went farther than before, and seeing a new kind of bird running -along, said, “You look pretty well; you must be what they call -Dyoyoqgwahacyon.” [62] He drew his bow and hit the bird with his arrow. -It ran a while, and he called, “Hold on; do not break my best arrow.” -The bird stopped and died. - -He had all he could do to carry it home. He put it in the corn mortar. -When his sister saw it she said, “This is a partridge.” - -She dressed the bird, took half and hung it up on a stick; the other -half she cooked for herself and brother. - -The next morning Hodadeñon was up early. His sister put on his belt for -him, and both went out. She told him to stay near the lodge. Then she -went to plant and he to hunt. He went farther than he had gone the day -before. He saw a creature coming toward him; after watching it, he -said, “I think it is you they call Shanoonsdehon.” [63] Looking again, -he said, “I think you are the one they call Shadjinoqgyot.”64 The third -time he said, “I think it is you they call Osoont.”65 At that moment -the creature, seeing him, turned to run, but on Hodadeñon calling out, -“Stop!” it stopped right there. Drawing his bow, he shot it. As the -animal struggled he called, “Look out! do not break my best arrow.” -Whereupon it stopped and died. Hodadeñon tried to carry the carcass, -but could not lift it. Running to the place where his sister was -planting, he said, “My sister, I have shot big game. I can not carry -it.” She went with him to the game; when she saw it, she said, “That is -what we call Osoont” (i.e., a turkey). She carried home the turkey, and -after dressing it put half away and cooked the other half. - -The next morning Yenyentʻhwus put the belt on Hodadeñon. She warned him -against going north, or far from the lodge. On going a few steps -farther than the day before he found tracks, all pointing in the same -direction; thereupon he said: “My sister never told me that people -lived here and that there was a path.” Putting his feet in the tracks, -he found they fitted exactly. Just before him in the trail he saw a -game animal coming. He said to himself: “This must be what they call -Spotted Face, what they call Dyoyoqgwahacyon, or Striped Tail.” Drawing -his bow, he pierced the creature with an arrow. As it went staggering -along he called out: “Here! do not break my arrow; that is my best -arrow.” Running up to it, he pulled out the arrow. Finding he was not -able to carry the game animal, he had to go for his sister. When she -came she said, “That is called Djoeaga.” [66] After thanking her -brother, she seized the raccoon by one leg and, throwing it over her -shoulder, went toward home. She told her brother that she was going to -make corn bread to eat with this kind of meat. When they reached home -they cooked part of the raccoon and made corn bread. While the meat was -cooking she skimmed off the oil, telling her brother that she had -wanted oil for a long time. This oil she rubbed into her hair. - -The brother and sister had more meat from this Djoeaga than they could -eat, and some was left. The next morning, after breakfast, they went -out, the sister to plant and the brother to hunt. At parting she warned -him, as she had done every day before. Hodadeñon went this time a few -steps farther than before. When he saw game coming toward him, he said: -“You are the one they call Hustoyowanen.” [67] Then, looking again, he -said: “I think that you are the one they call Dodjenendogeni,”68 and as -he looked, the animal, seeing him, turned to run. He called out to it: -“Stop!” As it did so, drawing his bow, Hodadeñon pierced it with an -arrow. The animal ran off out of sight, whereupon Hodadeñon screamed: -“Stop! Stop! You are breaking my arrow!” But the game animal was not to -be seen. Still the boy cried: “Stop! Stop! That is my best arrow. -Stop!” Then he thought: “I have lost my arrow, but I will follow a -little farther. If I can not catch the game animal, I shall go for my -sister, who will find it.” - -Going on a short distance, he found the game animal lying dead. He ran -for his sister, who came, and thanking him, said: “This time you have -brought me Onogengowa.” [69] She brought a strap braided out of hemp -bark, so as to carry the meat home on her shoulders. Having skinned and -cut up the deer, she divided it into pieces. Hodadeñon wanted to carry -a part, so his sister, cutting off the feet, tied them together, and -gave them to him. She carried half the meat home at one time and then -went back for the other half. - -The next day Hodadeñon went a little farther than before. On seeing a -game animal walking along, he said to it, “You must be what they call -Dasidowanes.” [70] The game animal, seeing him, jumped, but he said, -“Keep still.” It stopped, whereupon, drawing his bow, he shot an arrow -into the animal, which rushed through the woods and out of sight. -Hodadeñon cried, “Look out! that is my best arrow.” Following, he found -the animal dead, with the arrow point sticking out of its body. He said -to it, “You are Dasidowanes”; then he ran for his sister. When she -came, she said, “This is Ganiagwaihe.”71 She skinned the bear and cut -off the feet. She gave her brother the fore feet to carry, while she -herself took half the meat home, and then went for the rest. They had a -good supper that night, and the sister got more hair oil. - -The next day they went out again, as usual, Hodadeñon to hunt and -Yenyentʻhwus to plant. The brother went to the spot where he had killed -the bear, but could see no game. Then he traveled in a circle, but -could see nothing. As he looked toward the north it seemed very -pleasant. There was an opening, or clearing, in front of him, and he -thought he would go into it, hoping that he would find game there. In -the middle of the clearing was a lodge. On peeping through a crack in -the wall he saw a crowd of naked men of the Odjineowa [72] people, -dancing. Very soon one of these men said, “Some one is looking at us,” -and then another said, “Let us kill him.” - -Hodadeñon ran back to the woods, the men chasing him to the edge of the -opening, where they turned back. Hodadeñon went a short distance toward -home; then, taking a long stick of wood from a pile which his sister -had made, he carried it to the edge of the opening, where he stuck it -into the ground, saying, “When the men in that lodge run after me with -their clubs, do you fight against them to help me.” Then he brought -another stick, which he put down by the side of the first, with the -same words. He kept on in this way until he had a great many sticks -standing in the ground. - -Then, running to the lodge, he looked in again. The Odjineowa men, -seeing him, said, “Let us be sure to kill him this time,” and rushed -out with their clubs. The boy escaped, however, to the woods, and when -the naked men came to the edge of the woods the sticks of Hodadeñon -became people and fought, killing all the men. Thereupon Hodadeñon -came, and after dragging the men one after another into their lodge, he -set fire to it, burning them all up. - -Having taken the sticks back to his sister’s woodpile, Hodadeñon went -on until he came to the tall stump of a broken tree on which stood a -man, who called out “Ogongaqgeni hiwaden, My eyes have outmatched -yours, my nephew,” but the boy thought, “He does not see me,” so he -passed by. The uncle did not see him. When the boy walked up, the uncle -said: “You have come to me. I am an Hodiadatgon, a great wizard. What -would you do if it should rain spears upon you?” “Oh,” said the boy, “I -think my sister and I would be very glad, for we have no spears to fish -with now.” Then he ran home with all his speed. When near the lodge he -saw his sister go into it, whereupon he ran around it, saying, “Let our -lodge be stone,” and straightway it was stone. Just then he heard a -terrible roar, and a great rain of spears came down; some broke on the -roof, others fell on the ground. When the shower of spears was over, -his sister said, “You have gone toward the north.” “Yes, but I shall -not go again,” replied the boy. - -After a while he went out to play. While playing he thought, “I will go -to my uncle and be the first to say, ‘Ogongaqgeni, My eyes outmatch -yours.’” So he went on until he came as near his uncle as he could -without being seen. Then he called a mole and, entering his body, he -traveled underground up to the roots of the stump on which his uncle -was standing. Coming out, he cried, “Ogongaqgeni hawknosen, What would -you say if a fire should come and burn up that stump and the woods and -all else there is about here?” “Oh, nephew, that is too much,” answered -the uncle. “I did not say that is too much,” replied Hodadeñon, “when -you sent a rain of darts on my sister and me.” At that moment thick -smoke was seen coming, and soon the woods were in a blaze on every -side. The fire spread to the spot where Hodadeñon’s uncle was. He fell -off the stump, and, his head bursting, an owl came out of it and flew -away. - -Hodadeñon thought, “Now, I will go farther.” He had not traveled far -through the woods before he came to another clearing, in which there -was a lodge. Peeping through a crack, he saw within an old man with -both eyes closed. All at once he called, “Come in, nephew! come in!” -When the boy went in the old man said. “I always play a game of dice -with people who come here. If I win, I shall have your head; if you -win, you shall have mine.” The old man brought out six night owls’ eyes -(hihi ogasʻhoon) for dice, saying, “If they all turn up the same color, -the throw will count five; if not, it will count one.” The uncle wanted -the boy to play first, but he refused; the uncle insisted, but the boy -would not. At last the old man agreed. Putting the six eyes into a bowl -of wood, he shook it, throwing them up; they went out through the -smoke-hole into the air. When they returned, they counted but one. -“Now,” said the nephew, “take your dice out of the bowl. I have dice of -my own.” The uncle did not wish to take out his dice, but the boy -insisted, so he had to do so. Then Hodadeñon put in his dice, which -were woodcocks’ eyes, and threw them up. They went high in the air and -came down, calling out, “I think she is not setting, Nondjoqgwen.” [73] -The boy said, “Let them all come one color,” but the uncle said, “No, -let them come in different colors.” All came alike in color, so the old -man lost. “Now, nephew,” said he, “let me have one smoke more.” “Oh, -no!” said Hodadeñon, “I can not do that.” Thereupon he cut off the old -man’s head and went on farther. - -“This is good sport,” said Hodadeñon, “I shall find another uncle, -perhaps.” He traveled through the woods for a while until he came to a -third opening. Far ahead in the center of it was a great rock, on which -sat a Dagwanoenyent. Near the opposite side of the opening was a lodge. -As Hodadeñon went up to the rock, the Dagwanoenyent called out, “Oh! -you are my nephew. I have been wishing for a long time that you would -come to see me; now we will play hide and seek.” Hodadeñon was to hide -first. Dagwanoenyent faced the other way, and at that moment Hodadeñon, -making himself into a flea (dewaqsentwus), jumped into the long bushy -hair of Dagwanoenyent, where he hid. Then he called out, “You can not -find me, uncle; you can not find me.” Dagwanoenyent looked all -around—up in the air, in the trees, everywhere. At last, noticing a -weed with a knot on its stem, he said, “Nephew, you are in that knot;” -but the nephew was not there. Looking around a second time, he saw a -knot on one of the trees. “You are in the knot on that tree, nephew.” -“I am not,” answered Hodadeñon. When Dagwanoenyent saw that he had not -found the boy he was terribly frightened. “There is danger,” said he, -flying far away from the rock. Rising above the clouds, he sat on them. -Then Hodadeñon called out from the long shaggy hair, “You can not see -me, uncle; you can not see me.” “Oh!” said the uncle to himself, “I -have come just by accident on the place where he is.” Then, flying off -to an island in the sea, the old man stood there. Again Hodadeñon -called out, “You can not see me, uncle; you can not see me.” He could -not indeed see the boy, so he flew back to his place in the opening in -the forest. Once more Hodadeñon cried, “You can not see me, uncle.” -Dagwanoenyent replied: “I have lost the game, but I did not bet my -head. Now, you may have control of these three witches,” pointing to -three women who were pounding corn outside the lodge at the edge of the -clearing. The women, who were man-eaters, were very angry when they -heard the words of Dagwanoenyent, their servant, and ran to strike him -with their clubs. They had the clubs raised to give the blow, when -Hodadeñon willed their death, and they dropped lifeless. The boy and -his uncle cut their heads off and burned their lodge. Now Dagwanoenyent -and Hodadeñon became friends, and the uncle said, “Nephew, if ever you -get into trouble, all you have to do is to think of me, and I will come -and help you.” - -The boy thought, “I have had sport enough, and shall now go to my -sister.” After he had come in and sat down he began to laugh. His -sister asked, “Why do you laugh?” “Oh, I laugh about what I have seen,” -he said. “I have put an end to my uncle on the stump and my uncle who -played dice; I have beaten my uncle Dagwanoenyent and frightened him -terribly; and I have killed the three witches and cut off their heads -and burned their lodge. This is why I laugh.” “Now,” said the sister, -“I thank you, my brother, for many people have been deceived and killed -by these persons.” - -That night he said to his sister, “Make me parched corn meal and two -dumplings with bear’s fat in them. Tomorrow I am going to get the -chestnuts.” She did all that he wished. Setting out the next morning, -he kept on his way until he came to the river over which the tree was -thrown. When halfway across on the tree, two rattlesnakes began to -rattle. Thereupon, going back, he caught two Tsohoqgwais.[74] Returning -by way of the tree again, when he came to the snakes, he gave a -chipmunk to each, saying, “You are free now. I shall kill you unless -you leave this place.” The snakes ran away. - -Hodadeñon went on until he came to the opening in the forest, at the -farther end of which was the mountain wall. When he came to the wall he -found the pass. As he was coming out on the other side he heard all at -once hoⁿ hoⁿ hoⁿ hoⁿ, and saw the two Sʻhagodiyoweqgowa, half as tall -as the highest tree. “Keep still! Keep still!” said Hodadeñon: “I have -brought you dumplings. You like dumplings.” So saying, he gave each -one. Then he said: “You are free now. You need not guard this place any -longer.” Thereupon they ran away. - -Hodadeñon went on until he saw two Djoasha.[75] Then, going into the -woods, he dug up wild beans, which he brought as near as he could to -the herons, calling out, “Pur! Pur! Stop! Stop! Here are beans for you -to eat.” So saying, he set them free, with the words, “Go from here and -be free,” and they left the place. - -Hodadeñon went on until he came to the woman’s skin walking along on a -platform. Turning back, he peeled bark from a slippery-elm tree. Marked -off into small pieces, he made it turn to wampum. Then he called a mole -and, getting into it, said, “Carry me to the platform yonder.” The mole -took him under the ground to the platform, whereupon he put his head -out and gave the woman wampum, saying, “Keep quiet!” Leaving the mole, -he went to a tree where there were great piles of chestnuts. Here he -took up a nut and, splitting it, put one-half into his bag and hurried -back. He had almost reached the woods when the woman on watch cried, “I -have seen some one!” One of the three sisters, running out, looked at -the woman, who changed her words, calling, “I have lied, Ogenowent.” -The three sisters were very angry and had a mind to kill the watch. -When the latter called again, “I have seen some one,” then the mother -said, “Do your best, my daughters; do your best. It must be Hodadeñon; -kill him and finish his family.” - -The three sisters saw Hodadeñon far off in the distance. The eldest -sister ran ahead. As she raised her club to strike, Hodadeñon -disappeared into the ground and the woman, striking her kneepan with -the club, fell and could go no farther. The next moment Hodadeñon was -up, walking along again slowly. The second sister came up enraged, but -as she raised her club to strike he disappeared into the ground. She, -too, striking her kneepan, fell. The youngest sister tried, but with -the same result, and then the old woman. All four were disabled, while -Hodadeñon went back to his sister unharmed. He gave Yenyentʻhwus the -half chestnut, saying, “Make plenty of mush for our brother, as much as -he wants, and give it to him often.” - -One day when Hodadeñon was playing near the lodge, he cried out -suddenly and fell to the ground screaming. His sister ran to him, -asking, “What is the matter? Where are you hurt?” “Nowhere,” he -answered. “Why do you cry then?” she asked. “I heard my brother -Hotgoendaqsais [76] sing a song and call on my name; he says I am his -brother,” said he. “That is true,” said Yenyentʻhwus; “and he is in the -east, at the place where the sun comes up. He is tied to a stake there -and people burn him with firebrands and torment him to make him cry, -for his tears are wampum, and when they fall the people run to pick -them up.” “Well, where does tobacco grow?” asked Hodadeñon. “On the -other side of the world, where Deagahgweoses77 lives. This man stole -our tobacco from us and carried it off. No one can conquer him, for he -is a great wizard, i.e., Hotgongowa.” - -That night Hodadeñon told his sister to pound parched corn and make -meal for him. In the morning he got ready for the road. Yenyentʻhwus -put the food in a bundle on her brother’s back. It was so heavy that at -noon he had only reached the edge of the clearing where their lodge -was. Sitting down there, he ate his lunch. Yenyentʻhwus, who was -watching him all the time, said, “Poor brother, I think he will come -back soon.” She looked again, but he was gone. - -In the evening Hodadeñon looked for a hollow tree in which to spend the -night. Having found one, he crawled in, and was lying there at his ease -when in the early part of the night he heard a man coming up. When he -reached the tree, the man called out, “Hodadeñon, are you here?” “I -am,” answered Hodadeñon. “Well,” asked the stranger, “what would you do -if one of the Ganiagwaihe should come to eat you up?” “Oh, I should -have fun with him,” said Hodadeñon. - -The other went away and soon a very large Ganiagwaihe came. Pointing -his arrow at it, Hodadeñon shot the bear in the neck. Then away ran the -bear. The boy said, “I will go to sleep now, for there is no use in -being troubled by such creatures.” The next morning when Hodadeñon came -out he found that the trees had been torn up by the roots all along the -track of the bear. At last coming to the place where the bear lay dead -he thought, “I shall have nothing to do with such an ugly creature,” -and drawing out his arrow, he left the bear’s carcass lying there. - -The next evening he found another hollow tree, into which he crawled, -prepared to sleep. But early in the night he heard some one come up to -the tree and say: “Hodadeñon, you are now here. What would you do if a -Sʻhagodiyoweqgowa should come to kill you?” “Oh! I should have sport -with him,” replied Hodadeñon. “It is well,” the other returned, going -away. - -Very soon a Sʻhagodiyoweqgowa, a very large one, came up to the tree. -At once Hodadeñon, drawing his bow, shot it with his magic arrow; then, -retiring into the hollow tree again, he went to sleep. In the morning -he saw a trail along which the trees were broken down and torn up by -the roots. Following this trail he soon came to a point where he found -the Sʻhagodiyoweqgowa lying dead. This being had a face of most -terrifying aspect. Hodadeñon, remarking to himself, “I will not have -anything to do with a creature of so malign aspect,” drew out his arrow -from the body and went on his way. - -During that day Hodadeñon came to a great lake on the farther side of -which was a village. He searched until he found an oak puffball, which -he placed at the water’s edge. Entering this ball, he caused the wind -to blow it across the lake to the village on the opposite shore. -Hodadeñon went through this village without stopping until he came to -the last lodge on the side farthest from the lake shore, in which lived -an old widow and her grandson. Addressing the grandson, Hodadeñon said, -“Well, little boy, may I remain with you to-night?” The boy answered, -“I do not know. I will speak to my grandmother.” Running into the -lodge, the boy told his grandmother what the strange man had asked him. -The grandmother, whose name was Yeqsinye,[78] directed the little boy -to tell the visitor how poor and needy they themselves were. “Tell him -that I have nothing to give him to eat except scraps of food, for we -are, indeed, unfortunate people.” Going to Hodadeñon, the little -grandson repeated to him what his grandmother had said. “Oh!” replied -Hodadeñon, “all I want is a place in which to stay. I do not want -food.” “Well,” said the little boy, “I will tell my grandmother what -you have just told me.” Answering the little boy further, the old woman -said, “Let him do as he pleases; he knows, now, our circumstances and -what he must endure while with us.” Having received this message from -the little boy, Hodadeñon decided to stay there. - -The next morning Hodadeñon said to the old woman’s grandson, “Let us go -to hunt game.” Agreeing to the proposition, the little boy made -suitable preparations to accompany Hodadeñon. After going a long -distance into the woods they found a large hollow tree frequented by a -bear. Hodadeñon tapped the tree, saying to the occupant, “Thou who -dwellest in this tree, come forth.” At once the bear came out, -whereupon Hodadeñon shot it with an arrow, and the bear fell to the -ground, dead. Together the two carried home the carcass of the bear. -When they threw it on the ground in front of the door it made a great -noise, causing the old woman to call out in fear, “What is that?” But -when she learned what it was she was overjoyed. Having carefully -dressed the bear, they cooked enough meat to make a good meal for all. -As they gathered around the steaming bark bowl of meat and broth a -young girl came in. The old woman asked her to eat with them, and she -willingly accepted the invitation. The boys ate together and the girl -and the old woman by themselves, as was the custom. When they had eaten -their meal the strange girl asked for a piece of the meat to take home, -and the old woman gave her a generous portion for her mother. On -receiving it, the mother said, “Do you now give them corn bread and get -some of the meat in exchange.” The girl did as her mother requested, -receiving two good-sized pieces of meat for the corn bread. Feeling -that others might like to have meat in exchange for bread, Hodadeñon -said, “Let them have the meat for the corn bread, for corn bread is -what we want now.” - -Toward evening a man came to the doorway, and kicking aside the door -flap, said: “I notify you to come to the Long Lodge, where the man -sheds wampum instead of tears from his eyes. If you can pick up wampum -after it has fallen to the ground, it is yours. If you can gather more -than other people, it is your good fortune.” The name of the herald was -Hadyuswus.[79] He then hurried on to the other lodges. - -Toward evening of the next day Hodadeñon, with the old woman and her -grandson, went to the Long Lodge, where Hotgoendaqsais, tied to a post, -was being tormented with firebrands. Before going into the assembly -hall the boys gathered a bundle of dry reeds for the purpose of -lighting the pipes of those who desired to smoke. Hodadeñon then said -to his young companion, “You go to one of the fires in the Long Lodge -and I will go to the other.” Passing into the assembly hall they found -that there were already many people inside. When Hotgoendaqsais saw -Hodadeñon he smiled as he seemed to recall him to his mind. One of the -old women saw this and said: “The bound man smiled when these boys came -into the room. It would seem that one of them is Hodadeñon.” After the -old woman spoke Hotgoendaqsais turned his face away. At this time one -of the chief men present said, “It is well that these boys have come in -to bring coals for our pipes.” He said this because all the men who -were smoking continually called the boys to bring them fire, and the -boys carried the torches to all. - -In the Long Lodge were two women who had two firebrands, and it was -they who took the lead in torturing the man. First one of these two -women would burn Hotgoendaqsais on one side from one of the fires, and -then the other would burn him on the other side from the other fire; -and each time a brand touched the victim he would cry out, and -thereupon wampum fell in showers from his eyes instead of tears. Then -all the people would rush forward to gather as much of the wampum as -they could; one and all struggled and fought for it. When all had -enough for that day they were dismissed by the chief, and then the -chief herald would say, “Tomorrow you must all come and we shall have a -much better time.” - -The boy friends went home together, and on their way Hodadeñon said to -his companion, “The young man whom they are torturing is my brother. -Tomorrow I shall destroy the place and all the people who are in it.” - -The next day, as he had done before, the herald Hadyuswus came with the -invitation to the lodgehold (household) to be present in the torture -chamber that evening; then he hurried away. Thereupon Hodadeñon told -his boy friend to caution his grandmother with these words: “Do you go -to the back part of the village to warn all our relations not to go to -the Long Lodge this evening, for my good brother is going to destroy -all the maneaters and their home this very night.” So, going forth, the -old woman informed all her relations to remain at home that night, for -her grandson was going to destroy all the maneaters and their home. In -the evening Hodadeñon said to his little brother, “Do not go into the -Long Lodge. I shall go in alone. You must remain outside.” - -When Hodadeñon entered the torture chamber he heard the people saying -that the two torturing brands would not burn, surmising that they were -not dry enough. But the wizards knew well why they would not burn—they -themselves were being overmatched by superior orenda (magic power). -Finally the chief said: “We might as well take a rest, and in the -meantime the firebrands will get dry and burn again. So let us lie -down.” Hodadeñon then brought deep sleep on all who were inside the -chamber of death. When they were all fast asleep, quickly unbinding his -brother from the post where he had been tied, he carried him out to his -new brother—the old widow’s grandson; then, closing the door of the -Long Lodge, he fastened it securely. Thereupon he ran around the lodge, -saying aloud, “I want this Long Lodge to become flint, so strong that -the greatest wizard can not escape from it, and then I want it to -become red-hot at once.” - -Instantly the Long Lodge became flint. When it was red-hot the wizards -ran around on the inside in an attempt to escape, but they could not. -One said, “I shall go out of the smoke hole,” while another shouted, “I -shall get out through the ground,” but not one was able to escape from -his doom. After a while the roof fell in upon the devoted wizards, -whose heads burst with the intense heat; from out the chief’s head -there flew a horned owl; from the heads of others, owls of various -kinds; and from those of still others, a red fox, a gray fox, and a -nighthawk. - -After the annihilation of the wizards Hodadeñon took his brother, -Hotgoendaqsais, to the old widow’s lodge. The old woman was very glad -and said: “He is my own grandson. I came for him years ago, but I was -myself captured by the wizards and I have had to remain here in -captivity.” - -The next morning Hodadeñon said to his grandmother, “Tell all the -prisoners to come here, lest evil befall the innocent.” When they had -all come to the lodge of the old woman, Hodadeñon said, “We will now go -through the village and kill all the children of the wizards and anyone -else who is left of the maneaters, for some of them may not have been -present in the Long Lodge last night.” So, going forth they killed all -the relations of the maneaters and burned their lodges. - -After that they went outside of the village, where they found great -piles of bones which once belonged to persons whom the wizards had -killed. These they collected near a great hickory tree. When all had -been gathered together, Hodadeñon pushed against the tree, crying out -to the bones, “Rise, my friends, or this tree will fall on you!” -Instantly from the heap of bones living men sprang up. In the confusion -of the moment sufficient care had not been taken to put together the -bones belonging to the same persons, hence one had an arm too short, -another a leg; but Hodadeñon went around among them stretching and -arranging these defective limbs. Then he said to their possessors: “I -have now brought you to life again. You must remain in one place for -two days while I go to get meat for you.” - -So, selecting a comfortable spot, they patiently waited. Hodadeñon went -out to hunt and killed a great quantity of game. He sent men to bring -it into the camp. These were gone all day, but they brought in an -abundance of meat. When all had returned, Hodadeñon said: “Now, my -brother is tired. Stay here and rest. I must go away for a short time, -for I have much work to do.” - -Thereupon Hodadeñon started away. As he hurried along he heard the -sound, “Dum, dum, dum!” This, he knew, was caused by the man whose name -was Deagahgweoses, in making tobacco, which he pounded with a mallet. -When he arrived at the lodge he found the old man sitting inside -hammering tobacco and singing, He yondyengonni goyengwayen gens, -signifying “Wherever one makes tobacco, one possesses tobacco -customarily.” And when the tobacco rolls were ready he would tie them -with bark cords. Addressing him, Hodadeñon said several times, “Well, -uncle, I have come to your lodge,” but the old man gave him no -recognition. Then Hodadeñon struck the old man a blow on the head with -a small mallet which was lying near, saying at the same time, “I have -come to visit you, uncle.” But even then Deagahgweoses paid no -attention to the visitor. Again Hodadeñon struck him a blow, saying, -“Uncle, I have come to visit you.” Then the old man exclaimed, “I do -think that the mice have thrown down the stone bowl,” but he kept on at -work pounding his tobacco. So Hodadeñon struck him still another severe -blow, whereupon the old man raised his upper lids, which hung down over -his face to his chin. Carefully tying them back with bark cords, he -scraped out the filth from his eyes with a clamshell, saying, “I think -that some one has come into the lodge.” Then, looking around and seeing -Hodadeñon, he asked him, “For what do you come here? What do you want?” -Hodadeñon replied, “I have come for tobacco.” The old man refused -tobacco to his visitor, saying, “You will get no tobacco here.” Then -starting up, exclaiming, “I will kill you!” he pursued Hodadeñon with a -large club out of doors and around the lodge. Hodadeñon outran him and -was soon far ahead of him. Finally, turning and facing the old man, he -shot two arrows into his body. Thus died Deagahgweoses. - -Then Hodadeñon cast into the air toward the west a large quantity of -tobacco, saying as he did so, “Go ye to the lodge of my sister, -Yenyentʻhwus.” Far off in the west Yenyentʻhwus picked up the rolls of -tobacco which fell on her doorstep, with the words, “I thank you, -brother; I am so thankful to you, brother.” When Hodadeñon had sent -home all the tobacco he burned up the lodge of Deagahgweoses. Then he -went back to the place where he had left his newly recovered brother -and the other men whom he had brought to life. Having arrived there, he -told the men to go home if they so wished. Those who remembered whence -they had come started, but those who did not know said, “You must take -us with you.” - -The next morning they set out for home. After journeying for some time, -Hodadeñon, halting the company, said to them, “You have with you two of -my uncles, who can show you the rest of the way, for I must go on by -myself.” It was his desire to go on alone and thus to reach home first. -When he arrived at the lodge of his sister, he told her that he had -brought to life all their relatives who had been captives, and that he -had also saved their brother from the tortures of the wizards. He -informed her that these were coming with others who were not relatives. -“Now,” said he, “we must make preparations to receive them and to -welcome them to our place.” - -Hodadeñon thought that he would make a number of commodious lodges of -equal size and of like appointments; so he marked out certain spaces -with his feet, walking sidewise, each area being as large as the lodge -he desired to stand therein. Then he wished for the lodge with suitable -provisions and whatever else was needed. As soon as he wished it, the -lodge came into being with everything in it as he desired. In this -peculiar way he made a long row of lodges. He made his own lodge also -in the same way, but he caused it to be larger than any of the others. -When he had prepared everything he went to meet the people who were -coming. Having joined them, he brought them to the place he had made -ready, where he gave each one his own home. Hodadeñon gave each of his -relations a couch in his own lodge; but there were not people enough to -occupy the place, so Hodadeñon said, “All who belong here have not yet -come home.” Here he referred to his father, mother, and sister, who had -been killed at the chestnut trees, and it was his intention to go after -them; but he could not mention this lest he should put those who had -killed them on their guard. They would have heard his words and so -would have learned exactly what were his intentions. - -After being home about a year Hodadeñon began to hear again at frequent -intervals the peculiar sound, “Dum, dum, dum!” He thought how strange -it was to hear this sound. Then he remembered about the agreement made -by Yeqsinye Honwande [80] concerning the use of human flesh for food. -He decided to learn this, saying: “I shall go and see whether he keeps -his word; see what he is doing.” - -So he started, and as he went on he heard this same sound from time to -time. Directing his course toward the spot whence came the sound, at -last he reached the edge of a village. Entering the first lodge he -encountered, he met nobody there. He then went to a second lodge, and -that, too, was empty. Thus he entered every lodge until he came to the -center of the village; there was no one in any of them. He stood -looking on every hand, quite discouraged. At last, seeing smoke arising -from the opposite side of the village, he directed his way toward it. -On reaching it he entered the lodge, where he saw an old man on a -couch. Raising himself and throwing off the skin mantles which covered -him, the old man said to Hodadeñon: “You must take my life at once, for -you have caused all my pain and misery.” Hodadeñon replied: “It is not -I who have done this. It may be my companion, who looks exactly like -me. I am here to see whether it is he who is making all this trouble.” -The old man said: “It is time for him to come now; and on this account -I made my niece hide in that room yonder. We are now the only persons -left in this place.” Hodadeñon, going to the room indicated, said to -the young woman in there: “I have come to see how that man keeps the -agreement he made with me. If he has taken to eating human flesh, he -must kill me before he eats more, and to aid me you must do just what I -tell you to do. So help me all you can. I shall fight with him for 10 -days. We shall begin here, and shall continue fighting westward. At the -end of 10 days we shall return, fighting as we come. At that time there -will be nothing left of us except our heads. You must kill your dog and -try out its fat, and when the tenth day comes you must have it ready in -a vessel, boiling hot. But you must not mistake me for him, for if you -do I shall be lost and you will die.” - -At this moment he heard the old man cry out. Running to him at once, he -found that the man whom he called friend, the old widow’s grandson, had -already taken flesh from the legs and thighs of the old man. There he -stood with his flint knife, ready to cut off more flesh, saying, “I do -not know where to take off the next piece of flesh,” when Hodadeñon -came into the room. The latter at once declared, “My friend, you agreed -when we parted last that if you would eat human flesh you would first -kill the person before eating him, and you have not kept your word.” -[81] The other man defiantly replied, “Let us go out and fight to -decide who shall rule.” At once they went out, and they began to fight, -going westward as they struggled, and soon disappeared in the woods. -The young woman heard their cries and groans for several days. Killing -the dog, she tried out its fat, and when the 10 days had passed and she -heard them coming back toward the lodge she heated the fat and had it -ready. - -As they came out of the woods into the opening there was nothing left -of them but the skeletons and the skulls—frightful to look at as they -rushed at each other and then fell back exhausted. When they closed -again the skeletons were gone; nothing remained except the skulls, -naked and bloody. After the encounter one of the skulls, rolling up to -the young woman, said, “Now is the time to do what I told you.” Then -the other skull, rolling up immediately, said the same thing; but she -kept her eyes on the second skull, on which she poured hot dog fat. -“Now you have killed me,” said the other skull. She paid no heed to -this charge, but, taking up the skull on which she had poured dog fat, -she carried it into the lodge. In a short time Hodadeñon had regained -his flesh and he was again in good health. To the young woman he said, -“I thank you for what you have done for me, for you have faithfully -performed what I asked and have thus saved my life.” - -The old man, recognizing an obligation to him, said to Hodadeñon: “I -have made up my mind to say that since you have delivered us from a -horrible death you should have my niece for a wife if she suits you. -What is your pleasure in the matter?” Without hesitation Hodadeñon -replied: “It is well. I accept your niece as a wife, but I must cure -you first.” So, spitting on his hands to endue them with the healing -power of his orenda (magic power), he rubbed the body of the old man -where the flesh had been cut away, and immediately it was made whole -and well. - -“Now,” said Hodadeñon to his two companions, “I want your assistance in -what I am about to do.” Then he led them to the edge of the forest, -where lay a great quantity of human bones scattered around on the -ground. These they proceeded to gather together in some kind of order -near a large hickory tree. When they had collected all the bones, -Hodadeñon pushed against the tree, shouting, “Oh, you dry bones! -Behold, the great hickory is about to fall on those who sleep here. -Arise, friends.” At that moment the bones arose as living men, and -Hodadeñon said to them: “Be ye alive now, and go back to your several -homes. There is now nothing to trouble you.” So each man went his way. - -Hodadeñon took the old man’s niece for a wife, and they started for -home. But after going some distance Hodadeñon said, “I have one more -thing to do. I must go after the chestnuts, so you go on and I will -overtake you.” - -So starting off, he changed his course and continued his journey until -he came to the ridge of a hill, near which was a woman on watch, whose -task required her to walk back and forth on a kind of raised platform. -Before going up to her and revealing himself Hodadeñon got slippery-elm -bark, which he turned into wampum. Then hailing a mole, he said to it, -“Take me to that woman on the platform, but do not let her see us; so -pass beneath the surface of the ground and emerge under the platform.” -The mole, obeying, took Hodadeñon, who had reduced his size by magic, -into its body and, going underneath the surface, did as it was ordered. -It emerged very near the place where the woman was passing to and fro. -Coming out of the body of the mole, Hodadeñon said to her, “Friend, I -give you this wampum as a reward to you not to give the usual alarm on -my account.” She accepted the wampum. - -Then Hodadeñon called on the moles to go into the lodge of the four -women to discover their hearts, and he accompanied them in the search. -It so chanced that he was able to discover the hearts fastened to a -string under a couch on which slept the elder of the four women. -Seizing them at once he fled out of the lodge. At that moment the woman -on watch gave the alarm, shouting, “Hodadeñon has come! Ho, there!” The -mother of the witches screamed to her daughters: “Hurry after him my -children! Kill him! for he is the last of the family.” The eldest -daughter outfooted the others and, as she was overtaking Hodadeñon, he -bruised one of the hearts on the string and she fell dead. When the -second daughter came up, he bruised another heart, and she also fell -dead; and a like fate befell the youngest daughter. Now the old mother -alone was left of the brood of witches. She hurried up to him, -whereupon he bruised the fourth heart, and she, too, fell lifeless. -When the four were dead, Hodadeñon ground their hearts to powder; then -dragging the bodies to the lodge, he burned lodge, bodies, and powdered -hearts. - -Now, the woman watch, who was walking to and fro on the platform -continually, was the own sister of Hodadeñon. At this time she was a -mere pouch of human skin for her bones and flesh were wanting. Near -this platform was a large heap of bones of dead persons. Hodadeñon -carried these bones to the foot of a very large hickory tree, and upon -the pile he placed the skin of his sister. He then pushed against the -tree shouting, “Ho! friends and sister, arise, for the tree is about to -fall on you now.” Instantly all leaped up alive, among them his sister. - -Then Hodadeñon went to the chestnut trees and taking a nut, he threw it -to his other sister in the west, telling the rest of the nuts to -follow. They did so, and as they entered the end of the lodge his -sister Yenyentʻhwus collected and stored them away. - -Hodadeñon now went home with his parents and sister and friends. When -they had all taken their places it was seen that one of their number -was missing, that there was still a vacant place. - -The next morning they found that they were living in a chestnut grove, -for the trees were standing all around the lodge. - -Later two men came to get some chestnuts for a person who was in danger -of death. Replying to their request Hodadeñon said: “It is well. I will -give you a chestnut, but you must be very careful not to lose it. Give -me your arrow and I will hide the chestnut in the arrow. Be very -careful of a man whom you will meet not far from this place. He will -say to you, ‘Stop, nephew!’ and then he will come toward you. At that -moment you must say, ‘Let us see who can shoot the farther,’ and before -he can come near you, do you shoot away your arrows as far as you can, -and you will thus save the chestnut. If you lose this one I will not -give any more.” - -The two men went their way. Soon they saw a man who said to them, “Oh, -nephews! I have waited long to see you.” Thereupon he started toward -them, but they at once said, “Let us see who can shoot the farther.” -Rushing forward the stranger tried to grasp their arrows, and nearly -succeeded in doing so. On failing in this attempt, he was very angry, -and said, “You are not my nephews at all. Go your way at once.” -Willingly they hurried away from him, and after finding their arrows, -made their way home. - -The next day Hodadeñon said: “There is still one more labor for me to -perform. There is yet one empty seat in our lodge. I shall go west this -time. Now I go.” He had not gone very far on his journey before he saw -an opening, or clearing, in the forest ahead of him. When he came out -of the forest into this clearing, he saw a large lake before him, the -opposite shore of which he could not see. Between him and this lake was -a lodge from which smoke was issuing. Walking up to this and pushing -aside the doorflap, he entered; within he found an old man mending -moccasins. - -Raising his head, the old man said: “Well, nephew, I have been looking -for you a long time. I knew that you would come. I am ready to go home. -I am from the same place from which you come. The first thing for us to -do now will be to eat together.” The old man had a pot of corn and -beans with plenty of bear’s meat for seasoning. After they had eaten, -the old man said, “Now is our time. We will now go hunting on the -little island.” - -Going to a canoe, they got aboard of it. The old man, whose name was -Shagowenotha Onononda Sowek,[82] began to paddle the canoe, but he -finally called the Onononda Sowek to come and do so. At once small -white ducks with black heads came and paddled the canoe over to the -island. During all this time the old man sang. When they landed the old -man said, “Let us land.” - -Then Shagowenotha said to his companion, “Now you go to the lower end -and I will go to the upper end of this island. Then we shall meet in -the middle of the island, and shall see how much game each of us will -have.” Hodadeñon started for the lower end of the island, but in a -short time he heard the song of the old man. Turning around, he saw him -sailing back to the mainland. Hodadeñon called to him, but received no -reply. The old man, however, called out to the creatures in the lake, -“If the man on the island tries to swim, eat him at once,” and great -hoarse voices out of the water answered, “We will.” - -While standing and watching the canoe going over the lake, Hodadeñon -heard a voice near him, saying, “Oh, my nephew! come to me.” Hodadeñon -went toward the spot whence came the sound of the voice; when he drew -near it, he found nothing but a pile of bones covered with moss. The -bones asked, “Do you think, nephew, that you are going to die?” “I do,” -answered Hodadeñon. The bones, answering, said: “There is a maneater, a -cannibal, coming to-night to kill you, but do me a favor, and I will -tell you how to save yourself. Go to that great tree and bring me my -pouch, and let me smoke, and I will explain all to you.” Going after -the pouch, as directed, Hodadeñon brought it to his uncle; then cutting -up tobacco, he filled the pipe and lighted it for his uncle. When the -latter began to use the pipe, smoke issued from all the orifices in his -skull—from the eyeless sockets, the nostrils, the ear openings, and the -sutures. When the uncle had finished he asked Hodadeñon to take the -pouch back to the place whence he had brought it, whereupon Hodadeñon -returned it to the pile of bones. Then the voice from the bones said: -“You must go now to cut red willows for material for making manikins -and bows and arrows. Run from here to various places on the island; put -the manikins in crotches high up in the trees far from one another. -Give each manikin a bow and arrow, and when you place each one, say to -it, ‘Shoot the dog when it comes.’ When you have put up a number of -these come back to me. Then you must go out with manikins a second -time; and when you have set these up you must return to me; and you -must go out a third time with manikins. When putting up these you must -instruct them to shoot the dogs; after doing this, you must return to -me. From here you must go to the end of the island, where you must step -into the water and walk along in it until you come to an overhanging -cliff, which is opposite the landing place. There they can not find -you.” - -Hodadeñon did as his uncle, the bones, advised him to do. When the -manikins were all completed and placed in their places he went to the -overhanging bank and there hid himself. - -At evening came the Ongwe Ias [83] in a canoe; he landed on the island. -He was accompanied by three dogs, which he urged at once to find the -game, Hodadeñon, who now heard the hue and cry of the pursuit. Starting -from the bones, they went to the tree where the pouch was hidden and -thence returned. Then they went on farther until they came to the tree -on which was placed the first manikin. The Ongwe Ias followed his dogs -closely, singing as he ran, “There are no dogs like mine; there are no -dogs like mine.” Suddenly the dogs stopped, and the Ongwe Ias saw a boy -in the tree pointing an arrow at one of them. At once shooting an arrow -at the supposed boy, he brought him down. As the dogs sprang forward to -seize the falling manikin, the Ongwe Ias shouted at them, “Do not eat -the body! Do not eat the body!” But when he was able to see what he had -killed, he found that the dogs were tearing nothing but red willow -twigs. Then he was very angry and, calling off his dogs, he urged them -to follow the tracks elsewhere. - -It was not long before the dogs found another tree on which there was a -manikin with drawn bow and arrow. When Ongwe Ias saw it, he exclaimed, -“Oh! he will kill one of my dogs;” thereupon he shot an arrow, which -brought down the manikin. The dogs, rushing at the falling body, seized -it, but the Ongwe Ias shouted at them, “Do not eat the flesh! Do not -eat the flesh!” as he hurried forward to take it from the dogs. When he -saw that they were throwing only bits of red willow from their mouths -he was indeed very angry; but he set the dogs on the trail again. - -They ran on with Ongwe Ias following them closely. After a while he -heard them growling fiercely and found that they had stopped at a pile -of bones. Seizing his club, Ongwe Ias pounded the bones, saying, “I -have eaten your flesh long ago and still you try to deceive me.” Then, -calling his dogs, he set them on the trail made by Hodadeñon when he -went to put up the second lot of manikins. The dogs ran around with -Ongwe Ias closely following them and singing, “There are no dogs like -mine; there are no dogs like mine.” It was not long before they came to -a manikin in the crotch of a tree. Seeing the drawn bow and arrow Ongwe -Ias said, “Oh, he will kill one of my dogs.” At that instant the -manikin shot an arrow and one of the dogs dropped dead. Then Ongwe Ias -shot an arrow into the manikin, which fell to the ground. He shouted at -the dogs, “Do not eat the flesh! Do not eat the flesh!” Thereupon they -let the body go, but he found that it was made merely of bits of red -willow. - -Starting again on the trail, the dogs ran around for a long time in -every direction over the island. Finally Ongwe Ias heard the two -surviving dogs barking fiercely; they were at the bones again. Coming -up, he shouted: “Why do you deceive me? Long ago I ate your flesh. Why -do you trouble me now?” and, seizing his club, he pounded the bones -savagely. - -A third time he set out with his two dogs on a trail. The dogs followed -this until they came to a tree in which was a manikin. This figure shot -one of the dogs, killing it. Then Ongwe Ias shot the manikin, which -fell to the ground a mass of rotten wood. - -At this time day began to dawn. The Ongwe Ias said to himself, “I shall -go home now. When it is night again I shall return and I shall be sure -of the game.” So bringing his dead dogs to life and taking them into -his canoe he sailed away. - -Hodadeñon in his hiding place heard the chasing during the entire -night, the barking of the dogs and the shouting of the Ongwe Ias; also -the sounds made by the club striking his uncle, the bones. When -daylight had come and all was quiet Hodadeñon, emerging from his hiding -place, returned to his uncle, who welcomed him with the words: “Well, -my nephew, you are alive yet. So will you now go to bring my pouch to -me, and let me have a smoke, and I will tell you then what to do next.” -Hodadeñon quickly fetched the pouch and filled the pipe with tobacco -and, lighting it, he placed it in the mouth of his uncle, who smoked -with great pleasure, letting the smoke come out of every suture in his -skull and through its eye sockets and nose and ear openings. The uncle -said to his nephew, “I thank you for this smoke. Now take the pouch -back, and when you return we will talk over our troubles.” Hodadeñon -carefully concealed the pouch, and when he returned to his uncle he was -ready to hear what he must do next. - -The uncle then said to him, “Now go to the place where the canoe of -Ongwe Ias usually makes a landing; there dig a hole in the shore and -bury yourself in the sand, leaving only the tip of your nose out. When -Shagowenotha lands and hurries away to the opposite side of the island, -you must get up quickly and board the canoe and have the ducks paddle -you back to the mainland. So, nephew, take courage and you will win.” - -While Hodadeñon was covering himself he heard Shagowenotha singing to -the ducks as they paddled him over the water. Soon he heard the canoe -ground on the sandy shore and a voice saying, “I shall now go to the -place where my nephew has spilled his blood.” Paying strict attention -to the advice of his uncle, the bones, Hodadeñon knew exactly what to -do next. As soon as Shagowenotha was out of sight Hodadeñon arose -quickly, and, calling the ducks, he pushed the canoe back into the -water; then he began to sing, “Now we paddle, my ducks; now we paddle, -my ducks.” The ducks paddled so swiftly that the canoe fairly flew over -the water. The canoe was far out on the lake when Ongwe Ias saw it. At -once he rushed to the beach and called out, “Let me get aboard! Let me -get aboard!” - -Hodadeñon heard but paid no attention to this entreaty; on the -contrary, turning to the monsters dwelling in the depths of the lake, -he said, “If Shagowenotha should try to swim after me, do you devour -him.” Then from the water came a confusion of voices saying hoarsely, -“It shall be done; it shall be done.” - -Shagowenotha ran up and down the shore, but he could not make his -escape. When night came he climbed a tall tree. With the coming of -thick darkness the Ongwe Ias came with his three dogs—he had restored -to life the two that had been killed by the manikins—and he began at -once to chase around with them to find traces of Hodadeñon, for he -thought that he was still on the island. At last the dogs led him to -the tree in which Shagowenotha had sought shelter. The dogs barked -furiously at Shagowenotha in the tree. When Ongwe Ias came up -Shagowenotha cried out, “Oh, do not shoot me! I am Shagowenotha.” Ongwe -Ias tauntingly replied, “You may call yourself Shagowenotha, but you -can not fool me,” and let fly an arrow at the Shagowenotha, who tumbled -to the ground dead. Then Ongwe Ias carried off the body and cast it -into the canoe, after which he paddled away. - -The next morning Hodadeñon said, “Now I shall go to the lodge of Ongwe -Ias.” Pushing the canoe out from the shore, he began to sing for the -ducks, which came and paddled the canoe until almost evening, when -Hodadeñon saw woods on the shore and a lodge standing near the water. -Bringing the canoe to the beach, he hid it under the water; then he -said to the ducks, “You may go your way until I call for you.” A woman -came out of the lodge carrying two pieces of bark, and called to -Hodadeñon to remain in the water, where he had sunk the canoe. Going to -him, she placed a piece of bark at the water’s edge, telling Hodadeñon -to step on it; then putting down the next piece of bark, she asked him -to step on that. Then she put the first piece before the second, and -then the second before the first, and Hodadeñon kept stepping on bark -until at last he reached the lodge without leaving a single track on -the ground. When they were in the lodge Hodadeñon said to the woman: “I -have come after you. I am your brother. What will you do?” She replied, -“I will go with you, but you must remain here until midday to-morrow.” -Under her couch was a smaller one, in which she put her brother; then -replacing her own over it, she sat on the top. - -Soon the yelping of the dogs told of the arrival of Ongwe Ias, and his -footsteps were heard. When the first dog came in, with his mouth open, -the woman threw a bone into it, and afterward hit him on the head. The -Ongwe Ias at once shouted at her, “Oh, you have killed my dog.” In -reply she asked, “Why do they run at me as they do? I have done nothing -to them.” Calling them off, he said, “I have had bad luck to-day. I -have found nothing but a small cub.” Thereupon he prepared his game, -which he cooked with pounded corn. When he had finished eating it he -said, “My food was very tender and good, and now I shall take a smoke.” -Soon he added, “It seems to me, my niece, that you have two breaths.” -She answered sharply: “That is too much to say. You might as well kill -me. You should not talk that way.” - -The next morning Ongwe Ias said: “I shall not go hunting on that island -again. I shall go to the other side of the country.” Then he went away, -much to the relief of his prisoners. - -After he had been gone some time the woman said, “He must be at his -destination by this time, so you may come out.” Hodadeñon came out from -under the couch and went with the woman to the lake. There he raised -the canoe; getting aboard, the two paddled away as quickly as possible. -When they had reached the middle of the lake they suddenly heard Ongwe -Ias shouting to them, “You can not escape from me! You can not escape -from me!” Running into the lodge, he seized a hook and line, which he -hurled at Hodadeñon, at the same time saying, “Catch the canoe!” At -once the hook did so and Ongwe Ias was pulling the canoe swiftly back -to shore. Suddenly the woman saw that the forest on the shore seemed to -be coming nearer and nearer, and then she saw the hook and line and -Ongwe Ias at the other end of the line. She screamed to Hodadeñon to -break the hook. This he quickly did and they were again free; thereupon -they speedily paddled back to the middle of the lake. Then Ongwe Ias, -in a great rage, screaming, “You shall not escape from me,” started to -run along the bottom of the lake toward his intended victims; but at -the moment he was at the bottom Hodadeñon said, “Let there be ice all -over the lake so thick that nothing can break through it, and let our -canoe be on the top of the ice.” - -When Ongwe Ias thought that he was under the canoe he sprang upward -toward the surface with all his might, striking the ice with such force -that it cracked all over the lake. The force of the blow crushed the -head of Ongwe Ias, so that he died. - -At once Hodadeñon willed that the ice melt away as rapidly as it had -formed. When the ice was gone he and his sister paddled to the shore. -On landing, they traveled on homeward. When they reached home they -entered the lodge by the western doorway; then going around by the way -of the south to the eastern side, Hodadeñon took his sister to the last -couch, which was at the northwestern corner, where he seated her. The -family was now complete and happy. - - - - - -42. THE UNCLE AND HIS NEPHEW - -An uncle and his nephew lived together in a bark lodge in the woods. -They had no neighbors. - -The uncle went every day to hunt and to dig wild potatoes. During the -day and evening the boy sat by the fire and parched corn to eat. Though -the uncle brought home plenty of good potatoes, he gave his nephew only -small, poor ones to eat. - -The nephew wondered why they were always alone, so he asked his uncle -whether there were other people living in that region. In reply the -uncle said: “Far off in the west there are people powerful in sorcery, -who took all our tribe captive except us two. This is the reason we are -alone and have no neighbors.” - -Then the boy wondered why his uncle gave him such small, poor potatoes -to eat. He saw his uncle put large ones into the pot, but in the -morning only small ones were left. So one night the nephew made a hole -in the skin cover under which he slept, to watch his uncle. Toward -midnight he saw his uncle get up and strike a light, and then going to -an old couch in the corner of the lodge, in which no one seemingly -slept, raise the top and call out a young man, who was beautiful to -look upon, strong, and active. Both the uncle and the strange young man -sat down by the fire. The potatoes, covered with moss, were simmering -over the flames. The uncle uncovered them, picked out the best for his -nephew, and brought him also meat and other food. After they had eaten -heartily, the uncle sang and kept time for the young man with a turtle -rattle while the latter danced. The little boy looked intently all the -time at the young man, saying to himself, “I suppose that is my -brother; now we will have some fun.” After the young man had finished -dancing the uncle put him under the couch again and, banking the fire, -lay down on his own couch. - -The next morning, as soon as the uncle had gone to hunt and to dig -potatoes, the little boy went to the couch, and raising the corner of -the cover, said, “Come out! come out here! brother, to me.” “Oh, no!” -said the young man, “I can not go out in the daytime; those women off -there in the west, the Wadiʻoniondies, would hear me.” “Oh, never mind; -they will not hear you,” said the boy. “Oh, yes; they will hear me, and -the moment I come out they will carry me off. They do not know now that -I am here, but the moment I make a noise they will hear it and will -come for me.” The little follow teased and begged so hard, however, -that his brother came out at last. After eating together, one danced -and then the other, until at last the young man heard the women calling -in the distance, “Ween, Ween.” Instantly the elder brother, jumping -under the couch, covered himself. - -All this time the little boy kept shaking the rattle and dancing with -all his might. Soon two women appeared from the west, sailing in a -canoe through the air. “Oh! where is he?” cried they. “Your brother! -where is he?” said one of the women. “I have only an uncle, who is old. -He is now off hunting,” said the boy. “There is somebody here with you -in the lodge,” said one of the women. “Oh, no!” said the boy, “I am -alone.” “Oh! you little rogue, you lie,” said the woman. “If I should -lie, that is my business,” answered the child. “Well, we will let you -off this time, but you shall suffer if you lie again to us.” - -In the evening when the old uncle came home, he inquired what he had -been doing. “Have you found a brother?” he asked. “I have no brother, -have I?” asked the little boy. “Was not there anyone here to-day?” -queried the uncle. “No,” said the lad. “Well, what did those women come -for? I heard them,” said the uncle. “There was no one here,” said the -child. The uncle said no more. - -The next morning, when going off to hunt, the uncle said, “You would -better go out of doors to play, instead of turning everything upside -down in the lodge; go out of doors to play.” His uncle had scarcely -disappeared when the boy ran to his brother, begging him to come out, -until at last he did so. Again they amused themselves; but in the midst -of the dancing the elder brother heard two of the women coming. “Now,” -said he, “I must go; there is no use to hide or to deny that I am here. -I must go.” Presently the two women arrived in their canoe, which, -grazing the top of the lodge, came to the ground. The elder brother got -into the canoe, and away they went to the west. - -When the uncle came home at night he was bowed down with grief, for he -knew what had happened. He sat down, crying bitterly. “Oh! do not cry -so, uncle,” said his little nephew; “do not cry; I will go and bring -him back.” Running out quickly, he gathered a lot of red-willow twigs, -from which he scraped the bark. On throwing this into the fire -straightway a thick column of smoke rose and shot off toward the west. -Jumping into the smoke, the boy was borne away after his brother. He -overtook the canoe when it was about halfway to its destination in the -west. The youth in the canoe knew that his little brother was following -to rescue him. One of the women was sitting in the bow of the canoe -paddling, while the other sat in the stern steering. The young man -turned to look at his little brother, whereupon one of the women in the -canoe struck him on the side of the head with the paddle, crying out: -“Sit still! do not look around.” As she struck him he turned his head -slightly, so as to look again; he saw that his brother, on noticing the -blow, sprang forward and jumped into the canoe, shouting: “Do not -strike my brother.” Then he cried: “Let this boat turn around and take -my brother home.” Instantly the canoe, turning around in spite of all -that the women could do, sailed back faster than it had come. - -As they were nearing the uncle’s lodge the women begged the little boy -to let his brother go with them, saying: “We will give you whatever you -wish, only let him go.” He thought of what he might ask in payment for -letting his brother go again. Then the young woman inquired: “Is there -anything we might give to induce you to let him go?” He said: “Yes; if -each of you will give me her sexual organ for a moccasin, I will let -him go.” On their consenting, he cut out with his knife what he wanted -and put the moccasins on his feet; they fitted well. Immediately he was -at home. - -In answer to his old uncle’s inquiry he said: “I brought my brother -home, but let him go again; the women gave me these beautiful moccasins -to get him back. I can do everything with them.” After a few days the -little boy had such power because of his moccasins that he told his -uncle how the women were tormenting his brother, and that he was -resolved to rescue him. Bringing a lot of red-willow twigs, he scraped -off the bark, which he threw on the fire. Then jumping into the rising -smoke, he shot off toward the west, where he came down at the edge of a -clearing in a great wood. Just opposite, at the other end, was a Long -Lodge, and at the right hand, at the edge of the wood, was a small -lodge, in which a grandmother lived with three grandchildren, a boy and -two girls. - -After thinking a while, he said, “I will go over to the little lodge.” -Going there he met a boy of his own age and size, just like himself in -every way; half of his hair (the crown) was black and half (the sides) -red. “Oh! how do you do?” said the strange little boy. “Who are you? -You must be my brother?” The boys looked at each other, and seeing that -they were just about the same size they became brothers. “Now, you will -come and live here with me, little boy,” said the lad; “I have two -sisters and a grandmother; my grandmother has gone out.” - -When the old woman came home the little boy said, “I have a brother -here; he is going to live with us.” “How could he live with us, we are -so poor?” said the grandmother. “I think he can; he is poor himself and -will be satisfied with what you have to give him,” replied the lad. At -last she consented to let him stay. The other boy, drawing near the old -woman, asked: “Are you going to the chief’s lodge? Have you heard what -is going on there?” “Oh, yes!” said the old woman; “the chief’s two -daughters brought a man from the east, from that great wampum people; -they hung him up last night and made him cry. His tears are wampum. -Tonight they will do the same thing.” “Can we not go over there?” asked -the boy. “I suppose so,” said his grandmother; “I will get some -wampum.” - -When evening came the old woman, her grandchildren, and the little boy -went to the Long Lodge. The people had already assembled, and the man -was hanging from a post. The two sisters were sitting on couches, one -on each side. The boy said to his friend, “Now we will get some dry -rushes to light the pipes of the chiefs and of the people standing -around, if they will let us in.” - -When the old woman came to the Long Lodge she asked whether she might -not have a chance to get some wampum. They asked the chief, who said, -“Yes; she is a good woman. Let her have a chance, too.” “My little -grandson and his friend,” said the old woman, “will come in and carry -lights to those who want to smoke.” “Oh, yes,” said the chief, “let the -little boys come.” - -As they went into the lodge the young man who was tied to the post -smiled when he saw his brother. All who saw him wondered what the man -was smiling at. Presently the chief gave orders to apply the -firebrands. Thereupon they burned him on one side and then on the -other; he cried bitterly, and as the tears fell they turned into wampum -beads, falling in a shower. All the people ran to collect the wampum, -and the old grandmother got some too. After the man had cried a while -they rested and smoked.[84] When the order was given to begin the -torture a second time, the little brother gave one moccasin to his -friend and kept the other himself. As they were about to begin the -burning he said to the boy, “Now stick your foot into the fire.” When -he did so, one of the sisters screamed, as though in the agony of -death, and never stopped until the boy took out his foot. All the -people wondered what was the matter, but she would not tell. - -Again, as they were going to apply the fire to the man, the little -nephew put his foot into the fire and the other sister screamed in -terrible pain. After they had gotten some wampum and rested, the boy -said, “Let them all sleep soundly.” His grandmother and the little boy -went outside with his friend, and the grandmother said, too, “Let them -all sleep soundly.” When all were asleep the lad cut down his brother, -whom he took outside; then, walking around the lodge, he said, “Let -this lodge be turned into flint and let it become red-hot.” At once -this came to pass and all within the lodge were burned up. “Now,” said -the boy, “I think you would better come home with me, grandmother; you -would be a good wife for my uncle.” - -All went to the uncle’s lodge, where they found him crying for his lost -nephew. He had been tormented by foxes, who had knocked at the door, -saying, “We have come, uncle.” After the nephews and the rest of the -company had come into the old uncle’s lodge, a fox who did not know of -the new arrivals knocked at the door, saying, “Uncle, I have come.” -“Let him in,” said the boy, while all hid themselves. On coming in the -fox ran toward the fire to get ashes to throw into the old man’s face, -but the boy caught him. Saying, “Oh, you rascal! I will fix you now,” -he tied together the fox’s forelegs with a bark rope and hung him up; -thereupon the tears came out of his eyes, his face and—[Here the story -ends abruptly.] - - - - - -43. HINON SAVES A WOMAN FROM SUICIDE - -In a certain village a young man and a young woman were married. Soon -after their marriage they set out on a hunting expedition. After -traveling some distance they came to a dense wood, where they stopped -and built a brush lodge. Every morning the young man, leaving his wife -at the lodge, always with the warning not to sleep during the day, went -out in pursuit of game. - -One afternoon, coming back earlier than usual, the young man found her -asleep. He saw a great rattlesnake among the skins on which she lay. -While trying to pull the snake away, it disappeared into her body -through her pudendum. When she awoke the young man, without saying -anything of what had occurred, proposed that they should go back to the -village, as he was tired of hunting. On reaching home, he told his wife -to go her way and he would go his. - -Not long after this she married another man. On the following morning -her new husband was found dead. She soon married still another man, who -was also found dead on the morning after the marriage. Her people then -resolved to find out from the first husband why he had put her away. -After much persuasion he told them why, saying, “While hunting I often -asked her never to sleep in the daytime, but one afternoon on returning -to my camp I found her asleep; there was also a rattlesnake in the bed, -which, when I tried to drive it away, disappeared into her body.” - -The mother of the young woman told her what they had heard from the -first husband. She was so ashamed and troubled that she determined to -kill herself by going over Niagara Falls. Getting into her canoe a mile -or so above the Falls, she pushed out into the middle of the river. The -mother followed her, but too late to stop her daughter. As the canoe -neared the Falls the latter, lying down and covering her face with her -mantle, disappeared over the brink. But Hinon, who dwells under the -Falls, taking the young woman from the water, carried her to his home, -where he prepared medicine which he gave to her; then, looking at her, -he raised her by the shoulders and let her down on her feet. The second -time he did this a dead snake dropped out of her person on the ground. -Hinon said, “I am glad to see this snake. Now I shall have something to -eat.” Roasting the snake on the hot coals of his hearth he ate it. - -The young woman lived with Hinon for some time. As she could not eat -his food, he often brought ears of corn, saying, “Here is some corn -from your mother’s field.” Then he would bring a roasted squash with -the words, “I brought this from your mother’s coals,” having taken it -from her fireside. - -They lived in this way until the woman was far advanced in pregnancy. -Then Hinon said to some of his companions, “It is now time to deliver -this woman to her mother. You must take her only to her mother’s -field.” So, taking her to the field, they left her. Soon she heard some -one crying, and then she saw her mother. The mother was frightened, but -she stopped crying and called out, “Are you in your natural life?” The -young woman assured her that she was, and together they went to the -mother’s lodge. Not long after her arrival there the young woman gave -birth to a boy. - -When the boy was large enough to run around they often heard Hinon -coming, and then it would rain very hard. The boy would go out into the -storm and he would be gone some time, but when he came back he would be -perfectly dry. At last he said, “The next time my father comes I shall -go away with him, and not return.” So he went and he was never seen -again; but he is always with his father, and it is he who thunders in -the sharp voice of a young man. - - - - - -44. THE CRAWFISH AND THE RACCOON - -The chief of the Crawfish settlement one day told his people that he -was going about to inspect things and to see if the Ongwe Ias was -around. - -Starting out, he went to every lodge; he found that every one was in -and well. On his way home, as he was walking along the edge of the -water he found what he judged to be the body of Ongwe Ias. “Oh! this is -good luck,” said he; “I will go and tell all the people to come to see -Ongwe Ias lying here dead.” So he invited all to turn out and see their -enemy, whom he supposed was dead. - -The whole multitude came and saw the Ongwe Ias lying on the ground with -his face black and covered with flies. One of them went up and pinched -his lips hard, but he did not move. Then saying, “We will sing a song -of rejoicing,” they formed in a circle around the Ongwe Ias to dance. -While they were dancing and singing, all at once their enemy, the Ongwe -Ias, springing up, ate the whole tribe except two or three who escaped. -The Ongwe Ias knew the fondness of the Crawfish for dead meat of any -kind, so his ruse was successful in providing him with a meal. - - - - - -45. THE RACE BETWEEN THE TURTLE AND THE BEAR - -There was once an old man going along slowly but surely by himself. -After traveling some distance he met another man, who asked him, “Where -are you going?” “Oh, I am going east to see the people,” the old man -replied. “You will never get there; it is so far away, and you are too -fat for the road,” answered the stranger. Thereupon they parted -company. - -Soon the old man met another person, a slender young man, who asked, -“Where are you going?” “I am going to the east to see how people live -in that region,” answered the old man. “You can not get there; you are -too fat, and so you can not travel so far,” said the young man. “How do -you keep so fat?” “Well, when I come to a village and find people lying -around, I bore a hole in each one I like and suck the fat out; that is -the way to get fat,” said the old man. “I must try this plan. I am so -lean that I must try to get fat,” said the other. - -Each went his own road. Soon the thin man came to an opening, or -clearing, in the forest, where he found an animal lying asleep at the -edge of the woods. Crawling up to it carefully he tried to make a hole -in its body near the tail, in order to suck out the fat. But the -animal, springing up, hit him a great blow with his heels and ran off. -“I shall pay that old man the next time I meet him,” said the slim man. - -Going on farther he met the fat old fellow again. “How do you get so -fat?” asked the slim man. “Oh, I do it by eating fish,” said the old -man; “I put my tail through a hole in the ice, and when a fish bites I -pull him out and eat him. That is how I get fat.” “I will try that -plan,” said the slim young man. He went on until he came to where there -was a good place to fish. Making a hole in the ice, he stuck his tail -through and waited until it was frozen in; then he pulled until his -tail came off. - -The young man went on his way and was magically changed into another -kind of person through losing his tail. He traveled around until the -next summer, when again he met the old man. “Where are you going?” he -asked of the latter. “I am going east,” said the old man. “You will -never get there; you are so fat you can not travel fast enough. You -would better run a race with me.” “Very well,” said the fat man; “you -may run on land but I will run on water. We will run to-morrow.” - -The fat man collected a great number of his people, whom he posted in -the river all along the course to the starting place, telling each one -to stick up his head when the land runner had come almost up to him. As -was customary in the contests of great sorcerers, the wager in this -race was the head of the loser. - -The racers started. The slim young man ran with all his might, but -every little while the fat man, as he thought, stuck his head out of -the water in advance of him. When he returned to the starting place the -fat man was there before him. “You have won the race,” said the young -man. “Of course I have,” said the fat man, and seizing the young fellow -by the neck he led him to a stone where he cut off his head. - -Then the fat man’s friends, all coming out of the water, went to the -starting place. When they looked at the dead land runner they said: -“Oh, what a fool! Oh, what a fool!” - -Now, the old man, the water runner, was a mud turtle. The land runner -was a bear, but he had been a fox until he lost his tail in the ice. -Bears are all stub-tailed since the fox lost his tail in the ice. - - - - - -46. THE WOMAN WHO BECAME A MANEATER THROUGH THE ORENDA OF HER -HUSBAND’S DOGS - -There was once a man who, in company with his wife and little daughter, -went hunting in a distant region. Having arrived at his destination, -the man built a brush lodge in the woods. Every day he went in pursuit -of game. - -The man had three dogs, who were his brothers, and of whom he was fond. -He shared his food with them and felt bad if they were ill-used. When -he left them at home he always told his wife to feed them well and to -take good care of them, but in spite of this she abused the dogs; no -matter how long he was away, she would give them nothing to eat. At -last, the smallest of the three dogs told the man how badly they were -treated, saying, “Our sister-in-law never gives us anything to eat; -whatever she cooks, she herself eats; if you will watch her, you will -see how it is.” When her husband was around the woman was kind to the -dogs in order to deceive him. The little dog, however, told him all -that happened in the lodge while he was away hunting. - -Now, the little dog was fond of good things; so one night he said to -his brothers, “I will get some food without asking, if only you will -help me.” He had noticed that the woman kept food for herself, which -she hid under the skins on which she slept, and had seen her hide there -a skin bag of roasted corn. He said further to his brothers, “You are -large and strong and can get it while she is asleep.” “No,” said the -large dog; “we are heavy and awkward, and we would only awaken her; but -you are light and small, and so can lie down by her without being -noticed.” “Very well; I will try,” was the little dog’s answer to this. - -So at midnight, when all were sound asleep, the little dog, making his -way to the bag of roasted corn hidden under the woman’s head, pulled it -carefully until he got it out. The large dogs had drawn the door flap -aside for him, and all three, well pleased, ran off toward the spring, -where they could obtain water to wash down the roasted corn. The little -dog said to one of his brothers, “You can carry the bag now.” In taking -it he tore it open, when they found it was merely a pouch of roots, -bark, and leaves instead of a bag of corn; so they had got into trouble -for nothing. Then the large dog said, “The safest way for us is to -carry this bag back, and you who got it must return it.” So, taking it -back, the little dog placed it with the torn side down, near the -woman’s head. The next morning when the woman shook the skins she found -the pouch torn and laid the blame on the mice. - -A few days after this the little dog said to the man, “We are going to -punish our sister-in-law for the bad treatment she gives us.” The man -decided that he would say nothing, and that they might punish her if -they wished. The next morning he said to his dogs, “You must stay at -home, for I shall be away all night.” After he had gone the woman began -cooking, and the little dog watched all her movements. When she took -the meat down his mouth watered for a piece of it. The dogs sat around -watching her as she cut it up, but she did not give them even a -mouthful. It so chanced that she cut her finger badly and was not able -to stanch the bleeding. In attempting to do so she even thrust the -finger into her mouth and began sucking it. She found that she liked -the taste of her own blood, and later even the meat she was cooking did -not taste so good. So she sucked all the blood out of that finger; then -she cut another finger and sucked that, for she had forgotten all about -the cooking. Next she cut one arm and sucked it, then the other; then -one leg and then the other. Finally, when she had sucked all the blood -out of her body, she cut off her flesh, piece after piece, and ate it. -The dogs sat around watching her, and her little girl also was looking -on. After she had eaten all her own flesh she seized her daughter and, -though the child cried and begged for mercy, the unnatural mother, -paying no heed to her pleadings, killed her and ate her. - -Then the woman ran off in the direction her husband had taken. Suddenly -the hunter heard something behind him. Turning, he saw the little dog, -who said to him: “I have come to tell you that your wife has become a -man-eater; she has eaten the flesh off her own body and has eaten your -child, and is now on your trail. We must run for our lives. We will go -to the settlement and you must tell the people to leave the place and -run, for one is following us who will devour them all. Those who -believe you will escape, but those who do not will die. We must run -with all speed, for she is following us fast.” - -Now, it was through the orenda of the dogs and their influence that the -woman had become a man-eater. - -When they reached the settlement, the man told the people of their -danger. Some escaped, but the woman quickly ate all who remained. Again -she followed on her husband’s trail. The little dog told the man when -the woman reached the settlement, and soon after said, “Now do your -best, for she is coming with greater speed than before; we are near a -large river.” The fugitives reached the river and the man, making a -small raft, quickly got on it with his dogs. He was in the middle of -the stream when the woman reached the bank and called out, “Your flesh -is mine. I am going to eat it.” Thereupon she made a great leap with -the intention of landing on the raft, but missing it, she was drowned. -After the fugitives had crossed the river and had given thanks for -their escape, the little dog said, “We shall soon come to a village, -and you must do my bidding.” - -When they came to an opening or clearing in the forest they saw near by -a wretched-looking lodge, and the little dog said, “We are going there; -a couple of poor old people live in that lodge.” On entering, the -hunter asked the old man of the lodge whether he could stay with him -for a short time. The old man answered: “It is difficult to grant your -request. We have as much as we can do to live ourselves.” “It is true,” -said the man, “you are very poor; so are we. I am not in search of a -good home. I am looking for people in my own circumstances.” “Very -well,” said the old man, “you can stay with us, but the chief of the -place knows already that you have come; he has great magic power and I -am afraid that he will take your life.” - -Some time passed. Every night the old man would spend a long time in -relating the history of the chief and the people. As the visiting man -was a good hunter, he brought in much game and soon the old man’s lodge -was full of meat. After a while the old man said, “We have decided to -adopt you, and you shall be one of our children.” - -The chief knew that there was a stranger in the place, and the old man -said: “He will be here in two days; he is coming to see who is with us. -He will tell you that he is your uncle, and will challenge you to a -foot race. You must ask for two days’ time for preparation.” “Very -well,” said the man, and as usual he started off to hunt. His dog -seemed to know where all the bears were. When he had killed as many as -he wanted he went home. The old man said, “The chief has been here, and -he challenges you to a foot race.” - -When the time came for the race, the old man and his wife and -granddaughter started for the race course. The man had said to him, “I -will come as soon as I can make my preparations.” The second dog -volunteered to take the man’s place in the race, but the little one -said, “You stay at home and I will do the hunting”; and to the man he -said, “Take off your garments and let me have them.” When the dog had -put on the garments, he looked just like the man. The other dog said to -the man, “We will go off hunting while he is doing the running.” The -hunter and the dog were very happy, for they knew that their little -brother would win the race. - -When the people had assembled on the race course and the old man saw -his supposed son coming, he said, “See how well our son is prepared for -the race.” They saw no difference whatever between the person before -them and their adopted son. There were many people present, for the -village seemed to be very large. Meanwhile the hunter who had accepted -the challenge was off in the woods. One of the dogs said to him, “They -are now ready to start. They have started.” Though far off in the -woods, the dogs seemed to see everything. All at once they called out: -“Owe! Owe! Our brother has won the race. Did we not tell you that he -would never be outrun? Now we may as well go home.” So they started -homeward. They had been at the lodge but a short time when the runner -came in, and, taking off the garments of the hunter, who then put them -on again, the three dogs laid down by the fire. - -It is said that during the race the chief, seeing that he was -outstripped, threw a horn after the dog-man, which stuck into his foot. -While the dog-man was trying to pull out the horn, the chief passed -him, calling, “What are you doing there? Get up!” By the time the -dog-man had drawn the horn out of his foot, his enemy was near the -goal. But, springing up, he threw the horn at his enemy; it stuck into -the chief’s foot, causing him to fall to the ground. Then the dog-man -ran ahead, calling out, “Why do you not get up? You can not sit there -and beat me.” But before the chief could pull out the horn, the dog-man -had passed the goal. - -When the old man came home he said to his son, “I thank you for -outrunning your enemy; there has never been anyone to outrun him; all -have been beaten. Since the wager was heads, you can take his life -whenever you wish.” Then he asked the man whether he had done his best. -“No,” said he, “I used about half my strength.” “Very well,” said the -old man; “he has another game to propose; he will never stop proposing -trials of strength, skill, or speed until he has taken your life. To be -beaten this time makes him very angry; in two days he will challenge -you to play ball with him.” “All right,” replied the man, “I am ready -to meet him.” - -In two days they saw the chief coming, and as he entered the lodge, he -said: “I am sick for a game of ball, and I challenge you to play a game -against me; you won in one game, so now try another. I will wager all I -have, and if you win, you shall be chief in my place.” The man replied: -“I also am sick from lack of amusement and I accept your challenge. I -have never met the man who could beat me in a game of ball. But give me -time. You have come unexpectedly, and I must make a ball club.” “Very -well,” said the chief, going away. - -The bent ball club the hunter hung up to season, and the old man made -strings; the next day they netted the club. They were ready just in -time to go to the ball ground. The time appointed for the game was at -midday, and the old man and woman said, “We shall now start.” “Very -well; I shall come soon,” said the adopted son. Then the little dog -said, “Let it be our eldest brother who shall take part in this game.” -So the man removed his garments, and the dog put them on; there he -stood, looking just like the man. The little dog said, “We shall surely -win the game.” The hunter and the other dogs went to the woods to hunt, -while the dog-man went to the ball ground. - -The chief was on the spot watching impatiently for the man. At last he -saw him coming, with his long hair tied back; he carried his club well -and looked splendid. The old man, supposing it was his son, said: “Now, -you must use all your strength and must not be beaten.” The dog-man saw -that his antagonist was walking around in the crowd, with a very proud -and haughty manner. The dog-man seemed very mild and without strength -enough for the game. - -Seeing that it was time to begin, the people fell back and gave room to -the players. When the word was given the players came forward, and the -chief said: “I will take my place on this side.” “No; you shall not,” -said the other; “you gave the challenge, and I will choose my place.” -The chief had to yield, the dog-man choosing the side the chief wanted. -They then began to play. “Now,” said the little dog to the hunter in -the woods, “our brother has begun the game, which will be a very close -contest.” Soon he said: “The chief’s ball has missed the goal; they -play well; our brother has caught and sent the ball back. Oh! now he -has won an inning. They will play one more inning.” All at once he -called out: “They have begun again. It is a very close game. Our -brother is having all he can do. We may be beaten, however.” Then he -called out: “Owe! Owe! Our brother has won the game. You are chief, and -all the old chief has is ours.” - -As the dog-man had won two straight games, he caught the chief by the -hair and cut his head off. Many of the people thanked him. They said -that the old chief had never spared them; that when he had been the -loser he had always given the people up to slaughter and saved his own -life. The winner seemed to have won many friends among those who -witnessed the game. The little dog said: “Now we shall go home.” They -had been there but a short time when the ball player came in; giving -back the man’s garments, he immediately became a dog again. - -When the old people came into the lodge they thanked their son, saying: -“You have done more than anyone else was ever able to do before. You -are the chief now.” As they praised their son they did not know that it -was a dog that had done the work. - -The next morning the little dog said: “Let us go to live in the chief’s -lodge.” So the hunter, with the old man and his family, moved into the -new lodge. All the old chief’s things had been left in their places, as -they were part of the wager. Now, as the dogs were so full of orenda, -he became a great chief and had much power and influence among the -people. - -[The narrator of the foregoing story said: “It is true that whenever a -person loves a dog he derives great power from it. Dogs still know all -we say, only they are not at liberty to speak. If you do not love a -dog, he has power to injure you by his orenda.”] - - - - - -47. GANYADJIGOWA [85] - -There was a man named Ganyadjigowa who lived in a lodge on a bay -opening into a lake. One morning he went out in a bark canoe to fish, -but catching no fish he came home and put the canoe away. Soon after -this he said, “Well, I must go somewhere,” so he walked along the shore -of the lake until he came to its outlet, where he saw a lodge, which he -entered. Finding no one at home and seeing plenty of meat, he ate what -he wanted, and was starting off with a supply when he saw somebody with -a big load of meat coming up from the lake. This was an old man named -Twentgowa. They met and greeted each other, Ganyadjigowa saying, “I -came to visit you; I have been in your lodge.” “Well, come back with -me,” said Twentgowa.[86] “No, I must go on,” said Ganyadjigowa. “Come -again,” said Twentgowa. - -Ganyadjigowa did not go back, because he had stolen some of the meat. -He swam across the outlet of the lake, and, keeping along the bank, he -soon saw another lodge. Peeping into it he saw a large family—two old -people and their children; these were Hongak people. After standing a -while he thought, “I will go in,” and he did so. The inmates greeted -him with, “Where do you come from?” “From the other side of the lake,” -answered Ganyadjigowa. “What do you come for?” they asked him. “Oh! to -look around; it is so pleasant to-day,” Ganyadjigowa replied. “How far -will you go?” he was asked. “Around the lake,” he answered. - -The two men became good friends. Then Hongak [87] said, “I must go with -you, my friend.” “Very well,” said Ganyadjigowa, and they started along -the shore. At midday they came to the mouth of a river and Ganyadjigowa -asked, “How can we cross the river?” “Let us swim,” said Hongak; “I -suppose you know how to swim.” “Very well, indeed,” said Ganyadjigowa. -So they swam across the river and then walked on till they saw a rock, -then many rocks. As they went along the path grew narrower and -narrower. Hongak was ahead. Ganyadjigowa picked up a stone, and tying a -bark string around it hung it on Hongak’s back, so that he could not -walk, for he kept slipping back. Ganyadjigowa said to him, “Go on! I am -in a hurry. I want to get home before dark.” “Let me go, then,” said -Hongak; “do not pull me back.” “I am not pulling you back,” replied -Ganyadjigowa; “I will go ahead if you like. Wait and I will pass you.” - -When Ganyadjigowa got ahead, he said, “Now, come on!” Hongak could not -go, for he was unable to walk. Ganyadjigowa went on, leaving him -behind. The path grew narrower and narrower until he came to a place -where there was not room to walk, and he thought, “How am I to get by -these rocks?” The name of this place was Heiosdenoon (“the rocks go to -the water”). - -Here Ganyadjigowa resolved to go back, but there was not room to turn -around. Then he said, “I must go backward.” After a few steps in this -way, he fell into the water and went under. When he thought he was past -the rocks he came out of the water and walked on again. The sun was -near the horizon and he thought, “When shall I get home?” It was soon -dark. Finding a hollow tree, he crawled into it. - -Not long after this Ganyadjigowa heard footsteps in the leaves outside. -The sound stopped at the tree. Ganyadjigowa kept very still. A voice -said, “Well, you are sleeping in here?” “Yes; I am,” replied -Ganyadjigowa. “I want you to come out and talk with me,” was the -challenge. Ganyadjigowa crawled out. There stood Hongak, the man he had -left behind. “Well,” Hongak asked, “do you know who I am?” “Why are you -angry? I thought you wanted to stay. I urged you to come but you would -not,” said Ganyadjigowa. Hongak said: “No. You did something to make me -stop. Look at my back.” The feathers were all off where the stone had -been secured. - -Now Hongak began to fight with Ganyadjigowa, who soon ran away, for he -did not want to fight. Speedily overtaking him, Hongak began to fight -again. Ganyadjigowa now grew angry. They fought till dark the next day. -“Let us rest,” said Ganyadjigowa. “Well, you stay here; I will be back -to-morrow,” said Hongak. As soon as Hongak was out of sight -Ganyadjigowa ran away. Coming to a river he decided to try to swim, but -the water ran too swiftly. He was carried downstream into rough water, -where he could not help himself. In the water was a stone against which -he was driven; he thought, “Now I am going to die.” He was on the stone -all night. - -Hongak came back in the morning and, not finding his enemy, tracked him -to the water. Then, saying, “I will catch him,” he went into the water -and tried to swim. But the water ran so fast that it carried him down -to the stone where Ganyadjigowa was. Hongak said, “I am going to die -this time.” Ganyadjigowa heard someone talking, and he knew who it was. -Now he tried to get away. After struggling a long time he freed himself -and came to shore. Hongak became filled with water and died. Then his -body floated to shore, whereupon Ganyadjigowa said: “Oh! there is my -friend. Did he think he could kill me? I have more orenda than he had.” -Traveling on, Ganyadjigowa soon got home. - -One night he dreamed he was on the way to the west. Coming to a large -opening and looking around, he saw a Ganiagwaihe approaching from the -southeast. He thought, “I am going to die. That bear will eat me.” It -came nearer and nearer. He went back and farther back. Soon from the -northwest came a Djainosgowa.[88] Ganyadjigowa continued going backward -as fast as he could. At last the two animals met and began to fight. He -stood and watched them, wondering which would overcome his antagonist. -As they fought they drew near him. He began to go backward again until -he fell into a hole in the ground, with the two animals on him. Then he -screamed: “Hurry up! Help me! I am going to die under these terrible -creatures.” Awaking, he found himself alone with his skin blankets -wrapped around him; he had rolled off his couch to the floor. He said, -“What a bad dream I have had!” - -Falling asleep again, again he dreamed of the same creatures, but -thought they were in the woods and belonged to him. He made them stand -near each other, and, laying a stick across them, he sat on it. Then he -told the animals to go westward; they did so, whereupon he said, “Oh, -this is fun.” They reached the end of the earth very quickly. Then he -jumped off, saying, “Stay here until I come back.” He went south till -he found a lodge; going in, he saw a fine-looking old man. “I have come -to see you; I am traveling around the earth,” said Ganyadjigowa. “Where -do you come from?” asked the old man. “I came from the Great Lake,” -replied Ganyadjigowa. “What do you travel for?” queried the old man. -“Oh, just to see how the earth is and what people are living on it,” -said Ganyadjigowa. “What is your name?” asked the old man. “My name is -Ganyadjigowa,” was the young man’s reply. “What is yours?” “My name is -Djothowandon.[89] My master lives not far away. You must see him before -you visit me,” was the old man’s reply. - -Going in the direction pointed out, Ganyadjigowa came to a lodge -standing on a big rock. He stood by the rock, thinking, “How am I going -to get up there?” Then he saw a narrow ledge running around and around; -following this, he came to the lodge. On looking about he saw an old -man sitting by the fire. They greeted each other, the old man saying, -“Why did you come here?” “Just to see all the world,” said -Ganyadjigowa. “Where do you come from?” said the old man. “I came from -the Great Lake,” said Ganyadjigowa. “What is your name?” continued the -occupant of the lodge. “Ganyadjigowa,” the young man declared. “What is -yours?” Ganyadjigowa asked in turn. “I am called Dagwanoenyent,” said -the old man. Then Ganyadjigowa said, “Will you let me visit you?” “Oh, -yes! you can stay with me as long as you like,” said the old man. “I -will stay several days,” said the visitor. - -One morning Dagwanoenyent asked, “Would you like to go down to see my -servant?” “Yes; I should like to go,” said Ganyadjigowa. They soon came -to Djothowandon’s lodge, when Dagwanoenyent said, “This is my servant’s -lodge. Let us go in.” On going in Dagwanoenyent said, “My servant is -not at home. I believe he has gone to the southern end of the world.” -Dagwanoenyent said, “A very cross people live there. My servant is -trying to make them peaceful.” “Now you would better go home. Something -will come and chase you if you are down here at midday,” said the old -man. “Very well,” said Ganyadjigowa, starting after his animals. - -Soon, on seeing Dahdahwat [90] approaching, Ganyadjigowa tried to hide, -but he could find no place of concealment. Dahdahwat chased him, and, -seizing him, threw him down and began to bite him. Ganyadjigowa could -not get away. He tried so hard that the sweat came out like rain. Then -he awoke. He was all wet and the sun was pouring in on him. He felt sad -and worried about his dreams. About noon, becoming hungry, he said, “I -must take my canoe and try to catch some fish.” He went far out into -the lake, keeping a sharp lookout for fish. Seeing one, he jumped -overboard after it, but could not find it. On seeing another he dived -again—once more, no fish. He looked down again. Yes; there it was. He -looked and looked. Then he found that there was a fish on the right -side of his canoe, the shadow of which was visible down in the water. -He caught the fish, and after eating it started to go home, but he was -far out in the lake and did not know which way he had come. He made way -very fast, however, in the right direction, as he thought, and reached -the shore, but saw no lodge. - -Leaving his canoe, he walked toward home, as he supposed. He walked all -day until night. Then he saw a hut in the woods. Going near it, he -stood and listened. There was a man talking in the hut, who said: “This -is the way to get great magic power. I know all about what to do to get -great magic power, and I can show anyone who comes here. I know the -whole world and I can give magic power to whomsoever wants it. I wish -Ganyadjigowa would come. I could show him how strong magically I am. He -thinks he is the strongest man under the Blue Sky.” Ganyadjigowa -thought, “Why does he say this? Does he know that I am the strongest? I -have been all over the world” (he had only dreamed that he had been). -He still listened. Gaasyendietʻha [91] (for this was the name of the -old man) continued: “I am the greatest runner and the greatest flyer in -the world. I can make light go through the world. I have greater -strength magically than anyone else. For several years the Duck people -tried to chase me. I killed them all. I am the man appointed many, many -years ago to be chief of all the people under the Blue Sky.” -Ganyadjigowa said: “I would kill that man if he followed me. He must be -crazy. He talks to himself all the time.” - -Then Ganyadjigowa, entering the lodge, said, “You are talking about me, -are you not?” “Oh, no,” replied the strange man. “Well, I will go. I -thought you were talking about me,” repeated Ganyadjigowa. - -Going outside the hut, Ganyadjigowa picked up two stones and striking -them together, said, “I would do that way with that man if he came -after me.” Gaasyendietʻha, coming out of the hut, asked, “What are you -saying?” “Oh, I was saying this is the best friend I have,” declared -Ganyadjigowa. “What did you say about the stone?” asked Gaasyendietʻha. -“I said when my friend traveled he had to carry these stones, and if he -went into the water he had to throw them away,” declared Ganyadjigowa. - -Half believing what was told him, Gaasyendietʻha went back into the -lodge. Ganyadjigowa laughed and laughed, thinking, “Oh, what a fool he -is! He believes what I say.” Then he went into the hut again. -Gaasyendietʻha said, “Why do you come here? Why do you not go home?” -“Oh, I want to visit you until to-morrow morning,” said Ganyadjigowa. -“No, I do not want such a man as you are around,” declared -Gaasyendietʻha. “I will not trouble you. I will not chase you,” said -Ganyadjigowa. “Go on home! I do not like you. You are too mean,” -Gaasyendietʻha declared. Ganyadjigowa answered, “Oh, no! I am not.” -Gaasyendietʻha said, “Well, stay then; but you must not talk to me.” -“Very well,” said Ganyadjigowa. - -Night came. Sitting down by the fire with his pipe, Gaasyendietʻha put -coals into it and began to puff clouds of smoke. Ganyadjigowa said, -“How do you get tobacco?” Turning around, Gaasyendietʻha looked at him. -“Do not speak to me,” commanded Gaasyendietʻha. Soon Ganyadjigowa -asked, “Does it taste good?” Gaasyendietʻha did not answer, but kept on -smoking. Soon afterward Ganyadjigowa spoke again, saying, “How -strangely the smoke is rolling around the room.” Gaasyendietʻha said, -angrily, “Go out of this hut! I tell you I do not want you here.” “But -you said I might stay until morning,” pleaded Ganyadjigowa. “I will be -quiet now; do not put me out.” “Very well,” said Gaasyendietʻha, and -smoked on. - -Ganyadjigowa laughed. After a while he said: “I want to ask you a -question. What is the world made of?” Gaasyendietʻha turned around, -feeling cross, but he did not answer. Then Ganyadjigowa continued, “Do -you believe people who say a man lives up in the Blue Sky?” -Gaasyendietʻha looked at him but did not answer and kept on smoking. -Then Ganyadjigowa said, “Do you believe this world stands on the -Turtle’s back?” Gaasyendietʻha, now angry, said, “Did I not tell you -not to talk to me?” Ganyadjigowa said, “Yes; I am going to be quiet -now.” Gaasyendietʻha kept on smoking. Then Ganyadjigowa said, “Do you -believe Hawenniyo [92] made the things of the world?” There was no -answer. Ganyadjigowa spoke again, saying, “Well, do you believe the old -folks who say that Dagwanoenyent is still alive?” Gaasyendietʻha said -nothing; he merely turned and looked at him, then he turned back, still -smoking. Ganyadjigowa said once more, “Do you believe the old folks who -say that wind goes everywhere?” Gaasyendietʻha sprang up, saying, “I -will throw you out. I told you not to talk to me.” Ganyadjigowa said, -“I am going to be quiet now; do not throw me out.” Believing him, -Gaasyendietʻha sat down. But after a while Ganyadjigowa began once -more, “Well, do you believe the old people who say that Hinon makes -rain?” He received no answer. Soon again he asked, “Do you believe the -old folks who say that trouble comes to those who do not answer? Do you -believe the old people who say that Hanisheonon93 is alive?” Picking up -a club, Gaasyendietʻha began to strike Ganyadjigowa, who begged off -with promises to be quiet. “No! get out! I do not want you here,” said -Gaasyendietʻha. Ganyadjigowa begged hard. Gaasyendietʻha became cool -and quiet again. Ganyadjigowa, laughing, said, “Whenever I say anything -people get cool.” In the middle of the night Ganyadjigowa spoke again. -While Gaasyendietʻha was still sitting by the fire smoking, he asked, -“Do you believe old folks who say that water runs day and night?” -Gaasyendietʻha did not answer. After a while Ganyadjigowa said, “Do you -believe that trees grow?” Gaasyendietʻha stood up; he was very mad. -Ganyadjigowa said, “Oh, do not be mad. I merely want to know things.” -Gaasyendietʻha asked, “Do you believe Hawenniyo is alive?” “No,” -replied Ganyadjigowa. “I do,” said Gaasyendietʻha. “Do you not believe -he made the woods?” Gaasyendietʻha asked. “No; Hawenniyo does not make -anything because he is not alive,” declared Ganyadjigowa. “Do you not -believe the wind goes everywhere?” asked Gaasyendietʻha. “He goes only -just outside of my person,” said Ganyadjigowa. “Oh! what a fool you -are; the wind blows all over the world,” said Gaasyendietʻha. -Ganyadjigowa said, “Oh, no; it goes merely around this lake.” -Gaasyendietʻha said, “You can go way off there to that high mountain -(pointing toward the east). You can not stand there.” “Oh, yes, I can,” -said Ganyadjigowa. “Do you not believe water runs all the time?” -Gaasyendietʻha persisted in questioning. “Oh, no,” said Ganyadjigowa; -“when it is night, water stops.” Gaasyendietʻha said, “Well, what do -you believe?” - -Now, Ganyadjigowa began seemingly to believe just as Gaasyendietʻha -did. Then Ganyadjigowa inquired, “Do you believe trouble will come if I -tell you something, and you do not mind me?” “How can you make trouble -for me? You have to die before I do,” declared Gaasyendietʻha. “I do -not want to make trouble for you. Other things will do that,” said -Ganyadjigowa. Gaasyendietʻha replied, “Go to sleep. I do not want to -talk all night.” Gaasyendietʻha still sat by the fire smoking. Soon -Ganyadjigowa said, “Do you know anything when you are asleep?” No -answer. Again he asked, “What would you do if Wind should come here?” -Flashing up, Gaasyendietʻha said, “Now go! I do not like you.” -Ganyadjigowa began to beg, but Gaasyendietʻha, seizing him by the hair, -pushed him outside. “Oh! let me go in. I will stop talking now,” -pleaded Ganyadjigowa. Gaasyendietʻha would not listen. “Go away! or I -will kill you,” he said. Ganyadjigowa started off. Then he thought: -“That man did me ill. I wish I had magic power to blow down his lodge”; -but he kept on. Gaasyendietʻha began to follow. Ganyadjigowa heard -somebody coming. Looking back and seeing Gaasyendietʻha, he went into a -hollow tree. Gaasyendietʻha knew where Ganyadjigowa was, but to fool -him he went back a short distance and hid himself. Thereupon -Ganyadjigowa said: “That is the kind of man I am. He did not see me.” -So he started on. Gaasyendietʻha followed again, and seeing -Ganyadjigowa, said, “Now I have you, and I am going to kill you.” “Oh, -no! I do not want to make trouble for you,” replied Ganyadjigowa. “Yes, -you do!”—and they began to dispute. Gaasyendietʻha said: “I will ask -you a question. How can you make Wind blow down my lodge?” Ganyadjigowa -answered, “Oh! I do not know how.” “Well, why did you ask the question, -‘What will you do if a heavy wind blows away your lodge?’” inquired -Gaasyendietʻha. “I did not say that,” declared Ganyadjigowa. “What did -you say?” demanded Gaasyendietʻha. “I said there was a wind around the -lake,” was Ganyadjigowa’s reply. - -“Do you believe that the earth can go down into the water?” asked -Gaasyendietʻha. “No; the earth is always on top of the water,” said -Ganyadjigowa. “Do you believe the earth is on the Turtle’s back?” -inquired Gaasyendietʻha. “No; the Turtle is not strong enough to keep -it up,” declared Ganyadjigowa. “How is it kept up?” came the question. -“Oh! the earth is very thick; nobody knows how thick,” asserted -Ganyadjigowa. “I believe the Turtle is strong enough to keep the earth -up, and when he gets tired the earth will sink down,” Gaasyendietʻha -said. “Why, that is just what I believe,” Ganyadjigowa said. “No; it is -different. You do not believe as I do,” declared Gaasyendietʻha. “Well, -do you know what I believe?” asked Gaasyendietʻha. “The old folks used -to say that you believed the earth never goes into the water,” was -Ganyadjigowa’s rejoinder. Gaasyendietʻha asked, “Well, do you believe -that I can kill you?” “Yes, yes!” said Ganyadjigowa, while he kept -backing away. Gaasyendietʻha threatened, “I will kill you now.” “What -have I done that you should kill me?” demanded Ganyadjigowa. “You told -me that I believe the earth is very thick,” said Gaasyendietʻha, -turning to go home. Ganyadjigowa kept on laughing, and said, “That is -the kind of a man I am.” Now, Gaasyendietʻha, on hearing this, came -back quickly, and shaking him, threw him on the ground, whereupon he -cried out: “Oh, my friend! do not kill me. I am always on your side.” -“No; I will not stop until I kill you,” said Gaasyendietʻha. Then he -thought: “Why do I kill this man? Soon Hanisheonon will come around and -punish me for it,” so he let Ganyadjigowa go. Ganyadjigowa, laughing, -said, “That is the kind of a man I am.” - -Now Gaasyendietʻha grew very angry, and caught him by the neck, saying, -“Go far away west.” Going through the air, Ganyadjigowa fell just where -the sun sets. As he fell he said: “Oh! what fun to be in the air. Now, -where is that man? He does not believe anything.” Gaasyendietʻha heard -him, and, flying through the air, came to the spot where he was and -asked, “What were you saying?” “Oh! I was saying what a nice place this -is,” replied Ganyadjigowa. - -Gaasyendietʻha now caused Ganyadjigowa to become Sʻhodieonskon. Then -Ganyadjigowa traveled north, saying, “I must go and see where my friend -lives.” Seeing a great rock on which stood a lodge, he thought, “This -must be the place I dreamed of.” He went to a hut near by. A man sat -there, who greeted him with, “Where do you come from?” “I come from the -Great Lake,” said Ganyadjigowa. Then the man asked, “Why did you come -here?” “Oh! I was lonely at home,” answered Ganyadjigowa. “Very well; -what is your name?” he was asked. “Ganyadjigowa,” he replied. “What is -your name?” demanded Ganyadjigowa. “Djothowandon,” was the answer. “Can -I visit you?” he was asked. “No; you must go to my master first,” said -Djothowandon. “Where does he live?” inquired Ganyadjigowa. “You will -see his lodge on a great rock not far from here,” was the old man’s -answer. - -On reaching the rock Ganyadjigowa saw the lodge that stood on it. -Looking in he saw an old man sitting by the fire; he thought to -himself, “This is the same man who threw me off west.” The man turned, -and, looking at Ganyadjigowa, said, “Well, who are you?” “I am -Ganyadjigowa,” replied the visitor. “What is your name?” asked -Ganyadjigowa. “I am Dagwanoenyent,” replied the man. “Will you let me -stay with you a few days?” asked Ganyadjigowa. “Oh, yes! you may stay -as long as you like. I am always glad to have somebody with me. I am -lonely sometimes,” said the old man. - -One morning Dagwanoenyent said, “Do you not want to go to see my -servant?” “Oh, yes!” said Ganyadjigowa. They went to Djothowandon’s. -Dagwanoenyent, looking around, said: “My servant is not at home. I -think he has gone to the southern end of the earth. A very churlish -people live there. He is going to try to make them good and quiet. If -they do not obey him, I must go to eat them all.” “How far is it from -here?” asked Ganyadjigowa. “Oh! you would not get there in fifty -winters,” declared Dagwanoenyent. “If that is true,” retorted -Ganyadjigowa, “it will be a hundred winters before your servant will -come back.” “Oh, no!” said Dagwanoenyent; “my servant travels very -fast. He will be in a place as soon as he thinks of it.” “I do not -believe that,” said Ganyadjigowa. “Get out of here!” said -Dagwanoenyent; “some people are coming this morning who will bewitch -you if you are around here.” - -Ganyadjigowa started off. Soon he saw Dahdahwat coming. When Dahdahwat -came near he was going to strike Ganyadjigowa, but the latter said, “Do -not kill me. I am not strong enough in orenda to fight you.” Dahdahwat -chased him and kept biting him until he was dead. Then said Dahdahwat, -“I have killed Sʻhodieonskon,[94] who has great power magically. I will -go home now.” While on the way he saw a man coming toward him. When -they met Dahdahwat greeted him with, “Where are you going?” “Oh! I am -going to see the man who was killed this morning,” said the stranger. -“Well, what is your name?” said Dahdahwat. “My name is Djoñiaik,” -replied the stranger. “What are you going to do when you get there?” -asked Dahdahwat. “Oh, nothing!” and they passed on. When Djoñiaik came -to the spot where Ganyadjigowa lay and saw how Dahdahwat had bitten -him, he dug many kinds of roots, and, making a powder of them, began to -doctor Ganyadjigowa; he rubbed the powder over his body, and soon -Ganyadjigowa was alive again. Ganyadjigowa said: “That is the kind of -man I am. Where is the Dahdahwat?” Djoñiaik answered: “Do not say that. -He must be near by.” Ganyadjigowa would not stop, but kept scolding and -scolding, getting more angry all the time. Djoñiaik went off. - -“Now, I must go to my friend, Dagwanoenyent,” said Ganyadjigowa. When -he got to his friend’s lodge Dagwanoenyent laughed, saying, “A man came -here to notify me that I should go to see the spot where you lay dead.” -“Oh, pshaw!” said Ganyadjigowa; “I shall never die. Have you never -heard the old folks say that if Sʻhodieonskon died he would soon come -to life again?” “Yes,” said Dagwanoenyent, “I have heard so. Is that -why you came to life?” “Yes,” declared Ganyadjigowa. “Well,” said the -old man, “I want you to go where the churlish people live. My servant -has come, and he says they will never be quiet. I have heard old men -say that Sʻhodieonskon can make churlish people quiet.” “All right, I -will go,” answered the young man. When he came down from the rock on -which Dagwanoenyent’s lodge was built, Sʻhodieonskon, taking hold of -the rock, tried to turn it over. Dagwanoenyent, feeling his lodge move, -declared, “This must be my friend who disturbs me.” Ganyadjigowa kept -at work, and at last over went the rock, breaking the lodge to pieces. -The old man, who was wounded on the head, cried, “Oh! my dear friend; I -must kill him now”; and, getting up, he tried to run after him, but his -head was so dizzy that he soon fell. Ganyadjigowa came around the rock, -and seeing the old man with blood flowing from his head, began to -laugh, saying: “What does he think? Does he not know that I am stronger -magically than he is?” Having rolled the rock over on Dagwanoenyent, he -went on. - -When he came to the place where the churlish people lived, he stood -near the earth lodge in which they all dwelt, thinking, “I will roll -this lodge over.” Taking hold of the end, he lifted it up. The people -ran out, and, seeing a man standing there holding up the end of their -lodge, they began to bite him. Then Ganyadjigowa ran with all his speed -to get outside of the crowd. The people pursued him, but he escaped. -“That is the kind of a man I am,” Sʻhodieonskon exclaimed. - -He walked westward until night, when he came to a cliff. Descending a -short distance on one side, he saw a hole in the cliff wall. “Somebody -seems to be living here,” thought he; “I will go in and see.” Inside he -found a large room in which sat an old man; then another room, and -another, until he saw seven. “Well,” asked Ganyadjigowa, “what are you -folk doing in the cliff?” “Why do you want to know?” they demanded. -“Oh! I go around the world to make all quiet and happy,” said the young -man. “We do not believe you, and we do not want you here,” they -continued. These were all brothers—seven Sigweont. “Do you believe that -Hanisheonon is alive?” asked Ganyadjigowa. “Oh, no!” they said. “What -do you believe?” the young man inquired. “We believe that Hanisheonon -is Hayadagwennio.” [95] Then Ganyadjigowa said, “Well, do you believe -that the earth is thin and stands on a Turtle?” “No; the earth is -thick,” they declared. “Do you believe that Hanisheonon made the -earth?” asked Ganyadjigowa. “No; we believe that Hayadagwennio made the -world,” they replied. “Did you ever hear of anyone living covered up in -the earth?” the young man asked. “No,” was the response. “Now we will -tell you that we are the fathers of Hanisheonon,” said Sigweont.96 -These old men would not believe Ganyadjigowa, who, becoming -discouraged, said, “I am going away.” - -While turning around Ganyadjigowa saw a lodge in the woods. Disdis [97] -lived here. Hearing a thumping noise from within, Ganyadjigowa, looking -through a crack, saw an old man who had a thin piece of wood into which -he was pounding something. Then he would put the wooden object into his -face. “Well, I have never seen such a man as that. He is making a -mask,” thought Ganyadjigowa. “I will take the roof off his lodge and -afterward make it rain.” Getting into the lodge he threw off the roof. -The old man did not know the roof was off. Then going into the spring -near by, Ganyadjigowa shook his wings so that the water flew high and -came back just to the spot where the old man’s lodge was. “My lodge is -getting old,” said the old man; “the rain comes into it. I must go to -sit where it is dry;” but he could find no dry place. “Well, what is -the reason of this?” thought he. Then he left his work, saying, “I will -go to find somebody to make a new cover for my lodge.” He heard a noise -at the spring and saw somebody standing in the water. Going to the -spring, he asked, “Well, what are you doing?” “Oh! I am trying to -fish,” replied Ganyadjigowa; “when I get the water away it will be -easy.” “Get out!” said the old man; “that is my spring. If you do not -go I will kill you.” “Oh! I am not afraid of you. You are too old. You -are not strong magically now,” was the young man’s answer. “Well, I can -kill you quickly,” retorted the old man. “No; you are too old,” -Ganyadjigowa declared. “Say, old man, I want to ask you a question. Do -you believe Hanisheonon is alive?” “Oh, no! I am Hanisheonon myself,” -said the old man. “Oh, no! you are not. Do you believe the earth is -resting on the back of a Turtle?” inquired Ganyadjigowa. “No; I am -holding up this earth myself,” said Disdis. “Do you believe water -always runs?” demanded the young man. “That is not true; when it gets -to the lake it stops,” said the old man. “If that is what water does, -the lake would be more than full,” asserted the young man. “Oh! the -water goes into the ground again and comes out in the springs,” replied -the old man. “Oh!” said Ganyadjigowa, “I told you the water was always -going.” The old man held his head down. Ganyadjigowa asked again, “If -mud goes into swamps will it stay there?” “No; I do not think so,” said -the old man. Then Ganyadjigowa said: “I will give you another question: -Do you believe what the old folk say—that they went all over the -world?” “Oh, no!” answered the old man; “I do not think so.” “Well, I -must go away,” said Ganyadjigowa; “I do not think I can do anything -with you.” - -After traveling a long while, one morning Ganyadjigowa came to a lodge. -Looking in, he saw an old man, Ganenaitha,[98] sitting by the fire. -Soon the old man said: “It seems to me that my nephew is around here. -Yes, I think my nephew is around here somewhere. Well, my nephew, come -in. Why do you stay outside? I suppose you have come to visit me. Come -in.” “Well,” answered Ganyadjigowa, “this is the first time I have -found my uncle. I will go in, for my uncle wants me to do so.” Entering -the lodge, he asked. “Well, uncle, what do you want?” “Oh! I just want -to see you to have a very amusing game which I always play when anyone -comes to visit me. We wager our necks. I have splendid canoes made of -white flint with which to race on the waters.” “Very well,” said -Ganyadjigowa, “that is what I used to play with.” The old man started -to get the canoes, and bringing them all out, said, “Now, take your -choice.” Looking carefully and seeing a poor old canoe, Ganyadjigowa -said, “This will do for me.” “Oh, pshaw!” answered the old man; “that -is the worst one I have; you ought to take something better. That canoe -can not help you. It will tip over when you sail it.” This was, -however, the boat possessed of the greatest power, which the old man -wanted to use himself. “Well,” said the old man, “let us go there.” Now -the lake was a little way inland. When at the edge of the lake, they -put the boats on the water, the old man saying, Hau onen. The two -canoes started. Ganyadjigowa’s canoe having the greater magic power, -the old man was left behind. When Ganyadjigowa got to the other end of -the lake he said, “Where is my uncle,” and sat waiting. After a great -while he saw the old man coming, away behind. When the latter came up, -he said, “Let us rest until to-morrow.” After a while Ganyadjigowa -pretended to go to sleep. The old man looking at him, said, “He is -asleep now;” so getting into Ganyadjigowa’s boat, he said to it, “I -want you to go where the sun goes down.” Ganyadjigowa heard all. The -boat rushed off through the air. Ganyadjigowa, getting up, looked at -his uncle’s boat. “What a mean boat my uncle has,” he said, then -exclaiming, “I want you to go where my uncle has gone.” Thereupon with -a white flint stone he struck the bow of the boat. The canoe, becoming -alive, went very fast, faster than his uncle in the old boat. While -flying Ganyadjigowa commenced his song, “Now we are in the race of my -uncle—Onen daondiyentadon nhaknosen.” - -In a little while he saw a small speck ahead. As he drew nearer, the -speck became larger and larger. At last they arrived at the place where -the sun goes down, and the old man reaching there first, Ganyadjigowa -said: “You cheated me. I am going to cut your head off.” The old man -answered: “Oh! I have not cheated you. I tried to wake you, but I could -not, so I let it go.” “Why did you come so far? You live way back at -the other end of the earth,” declared the young man. “Oh, that is -nothing; I came to see how the sun goes down,” was the reply. “No; I -think you tried to get away from me,” said Ganyadjigowa. “No; I was -going back soon,” retorted the old man. “Well, let us go,” said -Ganyadjigowa. “Very well,” said the old man. Soon they went back, -whereupon Ganenaitha said: “Now go to sleep. I want you to stay until -morning.” But Ganyadjigowa did not sleep, but watched the old man until -morning. Then he said, “Now, let us start. Wait until I say ‘Go.’” -Having gotten into their canoes, the old man said “Go!” They both went -very fast—the new boat faster than the other. Getting back to the -starting place first, Ganyadjigowa looked back—away off was a speck; -this was the old man returning. When he came in the latter asked, “Do -you know what this lake is called?” “No,” said Ganyadjigowa. “Its name -is Ganyodaigowane, ‘Great Lake.’” Taking out a basswood knife, -Ganyadjigowa thereupon cut off the old man’s head. - -Then Ganyadjigowa went northwestward in his own boat until he came to -the edge of some rocks, where he saw a lodge. Soon a man came out and -greeted him. “Well, what are you living around here for?” asked -Ganyadjigowa. “Oh! so I can see down the valley where people live. When -they kill game I go and steal some of it,” came the reply. “I will give -you a name,” said Ganyadjigowa; “I will call you Gaga.” [99] “Very -well. I like that. I can steal better now,” replied the man. - -As Ganyadjigowa walked along the edge of the rock he saw a great -hemlock forest. While standing among the trees he heard some one saying -Hihi. “Well, who is Hihi?” [100] he wondered. Soon he saw someone in a -tree. “Oh! what an evil-looking man you are,” said Ganyadjigowa; “shall -I give you a good name?” “What can you call me? My name is good -enough,” said the man. “I will call you Hihi.” Hihi laughed, for he was -glad he had a name. Ganyadjigowa came to a brook with rocky banks, and, -going down to the water, he saw an ugly-looking old man, who said: “I -am glad you are here. I am very hungry, so I will eat you.” “Oh! I am -not good eating. I taste very insipid. Do not kill me,” replied -Ganyadjigowa. “Why do you come here, then?” he demanded. Ganyadjigowa -answered, “What would you do if the rocks should fall upon you?” “Oh! I -should be glad. I have wanted for a long time to be covered up,” was -the rejoinder. “Do you believe that Hanisheonon is alive?” asked -Ganyadjigowa. “Yes,” he responded. Ganyadjigowa’s next question was, -“Do you believe the earth rests on the Turtle’s back?” “Yes; I am -standing on the Turtle,” the man answered. “I did not ask you where you -were standing,” said Ganyadjigowa. “Well, then, what did you ask me?” -said the man. “Nothing. I tell you that Hanisheonon was killed last -night,” said Ganyadjigowa. The man began to cry. He cried louder and -louder until many of his people, hearing him, came and asked, “Did that -man make you cry?” “Oh! I heard that Hanisheonon was dead,” he replied. -Now all began to cry. Ganyadjigowa said: “Why do you cry? You are free -now. I should be glad.” “Well, I am not glad,” said the man. “I will -give you a name,” said Ganyadjigowa; “I will call you Genonsgwa (“Stone -Giant”).” - -Ganyadjigowa started off, after saying to Genonsgwa and to his people, -“I should be glad if you caught me.” The Genonsgwa, who were angry, -followed him. They ran hard but they could not catch him. Ganyadjigowa -began to fly, going up, up, up, until he reached the clouds. There he -saw people. “Well, who are living here? I never before heard that -people were living here,” he mused. Soon a man came near him who wore -beautiful, downy clothes. He greeted Ganyadjigowa with, “Where are you -from?” “From below,” was the answer. “How did you come?” was the next -question. “Through the air,” was the response. “I suppose you bring -news?” “No; I came for amusement,” said Ganyadjigowa. “What is your -name?” he was asked. “Ganyadjigowa,” he replied. “I will give you a -name.” “Very well,” said the man. “I will call you Sʻhadahgeah. This -place where you live is strange,” declared Ganyadjigowa. “Yes; I can -see all over the world,” came the answer. “Well, how can I see?” said -Ganyadjigowa. “Look right straight down,” the man said. Ganyadjigowa, -looking straight down, saw all over the world. It did not seem far -down. Ganyadjigowa asked, “Do you know the man who lives by the side of -the lake down there? He is a very mean man.” “You must not do anything -to that man,” responded Sʻhadahgeah;[101] “he has great orenda (magic -power). He is chief of all gods. We are afraid of him. You must go now. -The Wind is coming. It will kill you if you stay here.” - -Thereupon Ganyadjigowa went straight down. Then looking around, he saw -somebody coming out of the ground. Going to the spot, he said: “What -are you doing? Why do you live in the ground?” “Oh! I have always lived -there. You need not bother me,” came the reply. “I will not bother -you,” said Ganyadjigowa; “I came merely to ask you a question: Is -Hanisheonon alive?” “No; Hanisheonon is, I think, not alive. I believe -Hanisheonon is magically a great power,” said the man. “Well, do you -know where Hanisheonon lives?” inquired Ganyadjigowa. “Yes,” was the -reply. “Where is the place?” continued Ganyadjigowa. “Right in the -ground. That is why I live in the ground,” said the man. “Well, do you -think you have the same power as Hanisheonon?” he was asked. “Oh, no!” -he replied. “Can you kill the people?” again queried Ganyadjigowa. He -answered, “Yes.” “Have you a name?” asked Ganyadjigowa. “I do not want -a name,” he said. “Well, I will give you a name anyhow. I will call you -Onoqgontgowa,” [102] said the young man. The man hung down his head; -then, raising it again, he said, “Can you call me another name?” “No; -that is the name that suits you best. You are bad-looking,” said -Ganyadjigowa. The man cried (i.e., buzzed)—he was a winged -Djihonsdonqgwen.103 “Well,” said Onoqgontgowa, “when they talk about -me, they shall say Onoqgontgowa.” - -Traveling on, Ganyadjigowa came to the lodge of Gaasyendietʻha, in -which he saw an old man asleep. Ganyadjigowa went in. The old man, -waking up, began to sing, “Now he has come.” Ganyadjigowa thought, “Why -does he sing about me?” Gaasyendietʻha said to himself: “Oh! I have the -backache. Why have I got it? Where is my friend, Ganyadjigowa? I would -like to see him—he is such a strange fellow.” Ganyadjigowa looked -around the room, and seeing a mallet, began to hit the old man on the -head with it. The latter said, “I believe mosquitoes are biting my -head,” whereupon Ganyadjigowa hit him again. “Well, it seems to me I -hear Ganyadjigowa talking,” said the man. He turned over—sure enough -there was Ganyadjigowa. The old man said: “What are you doing to my -head? Why did you hit me? Do you suppose I will let you pound me?” “Oh, -no! I did not strike you. I will call you my grandfather, and we will -be good friends,” said Ganyadjigowa. “Very well; sit at the other end -of the fire and be quiet,” replied Gaasyendietʻha. Ganyadjigowa sat -down. After a while he asked, “Do you know who planted the trees?” -“Yes; the man in the blue sky,” was the reply. “Oh, no! I planted them -all,” said Ganyadjigowa. The men talked along as they had done the -first time at Gaasyendietʻha’s house. At length Ganyadjigowa asked, -“What can kill you?” “Oh! a flag stalk that grows in swamps. If you -strike me with that it will kill me,” answered the old man. -Ganyadjigowa went out to hunt for the flag and found a stalk. When he -came back, the old man was eating wild cranberries. Ganyadjigowa hit -him with the flag, which he thought went into his body, for the old -man’s face was all red from the cranberries. Turning, Gaasyendietʻha -asked: “Why do you strike me? You hurt me.” Ganyadjigowa, laughing, -said, “The old man’s mouth is all bloody.” Thereupon he ran away -because he thought the old man was going to die. - -Soon Ganyadjigowa saw a lodge in the side of a high rock. He stood -before it, thinking, “How can I throw that lodge down?” Soon the man -living there came down and they greeted each other. Ganyadjigowa asked, -“Why do you live in the rock? Will it not fall?” “No,” the man replied. -“What would you do if a hard rain should come? Can you live on the -level land?” was Ganyadjigowa’s next query. “No; I always live on the -rocks. When I talk everybody hears me,” said the old man. “Go up and -let me hear you talk,” commanded Ganyadjigowa. Going up, the man said, -Wiahah. Ganyadjigowa replied: “That will do. Come down. I am traveling -and giving names. I will give you one, so whosoever speaks of you -hereafter will call you Gwiyee.[104] Now I want you to be quiet and not -chase the people.” This is why Gwiyee never chases others. - -Ganyadjigowa now went home. He was proud and said: “I killed the old -man who was called so powerful magically. I must go to-morrow to see -him.” The next morning he went to Gaasyendietʻha’s lodge, where he -heard singing. “What kind of man is he? I thought I killed him,” mused -Ganyadjigowa. The song ran, “I shall kill Ganyadjigowa as soon as I see -him.” In a little while the old man, ceasing his song, began to talk. -“Now I will go to see Ganyadjigowa and kill him.” Thereupon -Ganyadjigowa said, “My grandfather means to kill me, but I will burn -his lodge,” and piling up a great quantity of brush, he set the lodge -on fire. The blaze mounted very high. Gaasyendietʻha said: “I believe -the lodge is burning. I think Ganyadjigowa is doing this.” He was very -angry, and sprang through the fire. The first thing Ganyadjigowa knew -there was the old man, who asked, “Why did you make this fire?” “Oh! I -did not make it. I came to blow it out,” he answered. Gaasyendietʻha -continued, “Who made it?” “I do not know. I have just come,” said -Ganyadjigowa. They kept on talking, but the old man did not believe -Ganyadjigowa and pounded him to death. Thereupon Gaasyendietʻha -whooped: “That is the kind of a man I am. I am the most powerful man -under the blue sky because I have the most powerful orenda.” The people -all over the world, hearing his outcry, exclaimed, “Ganyadjigowa is -dead!” - - - - - -48. HADENTʻHENI AND HANIGONGENDATʻHA [105] - -In old times two young men living in a village were great friends, and -on this account everybody disliked and shunned them. They could find no -lodge in which to live, hence they said to each other: “Since everyone -dislikes us, the sooner we get out of this place the better.” So at -last they went toward the south. - -On the way, whenever night overtook them they looked around for some -place where dry leaves had fallen, so that there they might rest -comfortably. All they had to eat at first was evergreens and lichens. -Having made bows and arrows, they killed small birds. The young men -were at this time about 20 years old. After they got out of the thick -woods they came to marshy ground, but they still kept on. Occasionally -one would say to the other, “I am afraid we shall never get through -this rough place,” but his companion would encourage him, and on they -would go. - -One day about noon they came to a large hemlock tree. “Climb up and -look around,” said one; “see if there are any people in sight.” The -limbs of the tree came almost to the ground, hence he climbed it -easily. From the top he saw a beautiful trail leading from the tree -through the air. He called to his companion, “Throw down your bow and -arrows and come up to see what a splendid trail I have found.” The -latter went up, and looking at the trail, said, “Let us try it and see -where it leads.” They looked in every direction but saw no woods in any -direction. It had been necessary that in whatever they undertook to do -they should be of one mind. As they were now of one mind, they started -off. The trail proceeding from the tree seemed as solid as if on the -earth, and it extended as far away as they could see. - -The young men traveled on without knowing that they were going up until -they had reached another world, which seemed very pleasant. The leader -said, however: “Do not stop. Let us go on and see where the trail will -take us.” On the road there was plenty of game, but they gave no heed -to it. After a while they came to a bark lodge out of which smoke was -rising. One of the young men said, “It is customary for travelers to -call at a lodge on the road and find who is living there; let us look -in here.” The elder went in first. The lodge was of bark with a piece -of bark suspended for a door. Pulling this aside, they saw an old man -sitting within, who saluted them with: “I know the trouble you have had -to undergo and how people disliked you; it is I who have called you. -You shall stay with me a short time. You have come from the lower -world. When there, you often spoke of the higher world, and I -influenced you to follow the trail that leads up here. Now, come into -my lodge and make a short stay, for I have promised to go elsewhere. As -soon as you are gone, I shall go.” The young men went into the lodge. -The speaker, who seemed about middle-aged, continued: “You people down -there often speak of an Elder Brother in the sky. I am he who makes -light for you. I am Kaahkwa, the Sun. Hawenniyo commands me, saying -that I must give you light. This is my resting place, but I can stay -here only a short time. Whenever you come this way, you must stop. I am -always here at midday.” Thereupon he started toward the west, saying, -“I go under the earth and come out in the east, and when you reach the -next lodge you must stop.” - -They parted, and the two men soon came to the second lodge. One said to -the other, “We must call at this lodge, as the Sun told us to do.” The -lodge looked exactly like the other. Entering, the young men saw an old -woman, to whom they said, “How do you do, grandmother?” “I am thankful -that you have come,” said she; “it was your brother who sent you here. -It is now time for you to eat. You have been long without food.” In one -part of the room they saw a bark bowl containing boiled squash, which -was evidently just out of the pot. They sat down, and the old woman -gave each of them half a squash and a quarter of a loaf of corn bread, -saying, “This will be enough for both.” “No,” answered one of the young -men; “there is not more here than I can eat.” The old woman replied: -“It is enough; when you return, stop and I will give you more. It is I -whom people down below call the Moon.” When they entered her lodge, she -was sewing skins. She continued: “It is the order of Hawenniyo that I -make light for people on the earth, so that they can see at night. It -is only at certain times that you see me completely. I tell you now -that you must be on your guard, for the path before you is full of -danger and difficulties. You must be brave and must never look at -anything not in your path, for your enemy is outside of it; never heed -anything you see or hear, for if you do, you are lost. You will soon -pass this dangerous path, but remember my advice.” - -As the young men traveled on they saw all kinds of fruit and game. The -first would call out,[106] “Stop! come and eat; this is very good.” But -keeping in mind the old woman’s words, they paid no heed. Each fruit -had a phrase of its own, with which it begged the young men to come and -eat it. After they had passed this place, they said, “Perhaps we are -out of trouble now; we shall soon come to the lodge where the old woman -told us to stop.” - -After passing the first place they came to another. The first fruit was -full of witchcraft or enchantment; if they had eaten of it, they would -have become bewitched. At the second place, however, after eating plums -and huckleberries they felt refreshed. The old woman had told them that -animals were numerous along their path, but they passed these without -harm. - -After a while they saw another lodge in the distance, whereupon one of -the young men said: “We are now in the place where we shall meet the -greatest difficulty. We have no idea of our own except to follow the -advice given; since we have set out to come and are here, we must -endure what we meet.” They talked in this way until they came to the -lodge. Finding a man who called himself their uncle, they saluted him. -He said: “I am glad that your brother has sent you. You are going to a -large assembly, but you can not join it unless I transform you.” [107] -One of the young men responded: “How so? We are men. Why should we be -transformed? We have come here in our proper forms. Why should we -change?” “You have come here as you are, but it is my duty to prepare -you to enter the assembly of this upper world,” replied the man. - -The other young man, looking steadfastly at his uncle, was not -frightened nor discouraged. The old man, going to another part of the -lodge, brought a long strip of bark, which he laid out lengthwise, -saying, “The first that came shall be transformed first.” Thereupon he -called him to come and lie on the bark. When the latter had done so, -the man asked, “Are you ready?” “Yes,” was the young man’s reply. At -that moment the uncle blew through his hand on the young man’s head, -separating the bones and flesh, which fell in two heaps. The other -nephew, who stood looking on, saw that the uncle separated the parts of -every bone, and after wiping them, put them aside, cleaned; and he -thought, “My luck is hard. I am alone here; my friend is gone. That -must have been very painful.” After every bone had been wiped and put -in place, the old man said to the one yet unchanged, “Now, be ready.” -Then he blew through his hands on the head of the skeleton with force -sufficient to send the skeleton a long distance. Thereupon the skeleton -again became a man, ready for the assembly. This was the way in which -each man had to be purified. - -The second nephew, not wishing to be treated in that manner, did not go -forward willingly. But when the uncle was ready he gave the word, when -it seemed that the nephew could not hold back. Lying on the bark, he -was treated as his friend had been, while the latter in turn looked on. -Because he was not so willing to submit, the body of the second youth -was more difficult to clean. The old man washed and wiped each bone. -The flesh remained in a heap by itself. The uncle took more uncleanness -from this nephew than from the first. After he had finished the -cleaning, he put the bones in place again, and saying, “Take care,” -blew on the skull with such force that the skeleton was shot off a long -distance, becoming a beautiful young man. The uncle said: “Sit down. -You are now transformed. Now let us go outdoors and I will try you.” - -Going outside the lodge, the three stood in the clearing. At that time -a deer was feeding on the grass, and the uncle told one of the young -men to catch it, while to the deer he called out, “Be on your guard; my -nephew is going to kill you.” The deer sprang off, but had made only a -few bounds when the young man seized it. Seeing how he caught the deer, -and knowing that if he could catch a deer he was fit for any race, the -uncle said, “You are now ready to join the people of this world.” Then -he told the second nephew to catch the deer, at the same time calling -to the deer, “Look out! if you are caught, you will lose your life.” -The deer sprang off, but the young man, soon overtaking it, brought the -animal to the old man, who said: “You also are ready. You can now go to -this great assembly and see what you can do.” - -They started but had not gone far when they saw a man approaching. They -saw him go down into a little hollow ahead and come up, walking very -fast. As they met he said to them: “You have come, brothers, and the -object of your mission shall be accomplished. Your Elder Brother wished -you to come, so now you shall go with me to this great assembly. He who -has charge of it is the same person who made the lower world, from -which you have come. As you can not well go alone, I have been sent to -conduct you.” They went at what seemed to the young men incredible -speed. Soon they could hear a noise as of a great many voices, which -increased continually. The man said: “It is the sound of mirth from the -assembly.” When they drew near there seemed to be a large settlement. -The man said: “Your sister has her lodge off at one end of the -settlement, and your brothers are there, too; but you can not go into -their lodge. You have not died [108] yet, so you must pass through the -same change as they have done in order to enter their dwellings.” As -they went along they felt a great desire to go in but knew they would -not be admitted. They inhaled the odor of every flower on their path. -After a while their guide pointed to a Long Lodge, saying: “That is the -lodge of Hawenniyo,109 who made the world below and who allowed you to -come here. We will sit on the threshold, and afterward we will go in.” -The Long Lodge, which was built with very low walls, was hung inside -with boughs, which gave out a delightful odor. As the air moved a -perfume came from the flowers and herbs within. On entering they saw a -great many people who had come to praise Hawenniyo and to have part in -the Green Corn dance. These people never noticed that two beings of -human flesh and form were present, because the young men had been -purified. A man came out of the assembly and proclaimed from a high -place what things were to be done. The guide said: “This is the one -whom you call Hawenniyo.” The young men looked on with great wonder to -see so many dancing together. During an interval in the dance the guide -said: “You understand, probably, why you have been allowed to visit -this place. It is here that those who are good in the other world come -when they die. Now, I will go back with you. When you reach home you -shall tell your people what you have seen since I first met you.”110 -The guide then turned back, and the young men went on alone. - -The youths traveled very swiftly, calling at each place at which they -had stopped when coming, but only to return thanks, as they were now on -the way home. On reaching the Sun’s lodge, the Sun said: “You are going -home now. It is I who caused you to come hither. You have been -traveling 10 days. What we call one day here is a year in the other -world. Ten years ago you started from your home below.” When they got -back to the lower world they were 30 years old. The 10 years seemed no -longer than the interval between going in the morning and coming in the -evening. The Sun took them as far as the hemlock tree from which the -trail began, where they found their bows and arrows sticking in the -ground, covered with moss. As the Sun took them in his hand he wiped -off the moss, and immediately they were as new as if just made. He said -that the people of the place where these travelers lived had moved -away, adding: “I will direct you to them.” In those times a mile was as -far as a man could see, and it was 12 “looks” from the hemlock tree to -the site of the settlement. When they came to the end of 12 “looks” the -Sun said, “This is where you started.” Here clearings and little -hillocks where corn had grown were still to be seen where formerly -grass was growing everywhere. The Sun said: “You will find your people -12 ‘looks’ farther on; when you come to the first lodge you must ask -the old man whether he had heard years ago of two boys who were lost, -and learn the number of years from that time until the settlement -moved. If he gives you no information, go to the next lodge, where you -will find an old woman; ask her the same questions. Now we must part.” - -The Sun turned back and the boys went forward. After a time they came -to a clearing, in which they saw a village. As the Sun had commanded, -they entered the first lodge. They called the old man sitting there -grandfather and talked with him about many things. At last one asked, -“Do you remember that in times past two young men went from your -village and were lost?” The old man held his head down for a long time -as if thinking; finally, raising it, he said: “For what reason you ask -me this question I do not know, but two young men did disappear. It was -said that they were lost, but it was never known in what way.” “How -long ago did this happen?” the young men asked. “At the time they were -lost the settlement was forsaken; it is 10 years ago,” said the old -man. The old chief told the young men that they must not stay any -longer in that place because their grandchildren might suffer the same -kind of loss. The old man continued, “There is a woman in the next -lodge who can tell you more than I can.” The young men went there. “How -do you do, grandmother? We have come on a visit,” said one of them. -Their first question was, “Why did the people leave the old village?” -“Two young men did not die, but they disappeared,” replied the old -woman; “the country was blamed for it; the people thought it must be -inhabited by some evil thing, which took off their children.” The young -men listened, thinking they could perform what had been given them to -do. Then they said, “We are the two whom you lost then, and now we have -returned.” “How far did you go, and where?” asked the old woman. “It is -against our orders to tell you alone, but let an assembly be called, -and we will tell there all that we have seen. Let the people know this, -and that there will be dancing; then they will be sure to come. There -was nothing but mirth where we went.” The old woman said: “It is the -duty of the man who lives in that lodge yonder to notify the people of -such gatherings. I will go and tell him.” “Very well,” replied the -young men; “the account of our journey is very important, for none of -our people will ever see what we have seen and return to tell the -tale.” [111] Thereupon the woman told the old man that two men had -entered their village with important news, and that a meeting of the -people must be called. The old man started out, and on coming to a -certain spot he called, Goʹwe! Goʹwe! and continued to call thus until -he reached the end of the village. - -Soon all the people assembled, whereupon the chief went to the two -strangers. Entering the old woman’s lodge, he said, “Let the work be -done.” As they came to the place of the gathering, the people looked -upon the young men, who seemed to them a different kind of people. They -did not recognize them. The chief said: “These men are here with -messages. Whence they have come no one knows, for we are not aware of -any people living in the world but ourselves” (this was true, for they -did not know that other people existed, and therefore were surprised). -The chief having sat down, one of the men rising, said, “Listen all.” -(He was the one first transformed, had been first in all things, -afterward, and so was now first to speak.) After thanking the people -for assembling, he said: “I wish to ask you a question. Did you, while -living in the old village, lose two young men?” Then he sat down. An -old woman, rising, replied: “I will answer that question. Two young -men, despised and shunned by all, disappeared and have not been seen -since,” and she took her seat. Then the old man whom they had visited -rose, but he could not say much. The young man last transformed, -standing up, said: “We are the two who disappeared. No one cared for -us; we felt grieved and we departed. We have been to the other world, -and also in the southern world, and we have now returned. A guide came -with us to our starting place. It was through your wickedness that you -left your old homes. You are like animals of the forest; when their -young are old enough they are left to themselves. As soon as we were -large enough, we were left alone and desolate. The birds build homes -for their children but soon leave them; you will see that whenever the -young bird meets the mother it will flutter its wings, but the mother -passes it by. We, like the young bird, were happy to meet you, but you -did not want to see us. At the time we went away we were young, but we -are now men. What is your opinion of what has happened? Will it be -customary hereafter to desert homeless children?” (It appeared that the -two wanted to be received into the gens.) His companion, having -listened to his speech, said: “Let this be the starting point. Whenever -a poor family are rearing children and the parents die, never forsake -them.” The men then told all their adventures to the great assembly; -that they had visited the Long Lodge and had seen Hawenniyo; that they -had been directed to describe to their friends in the lower world all -that they had seen. Then they told the people that they must learn the -dances which Hawenniyo wishes his children to know, namely, the Green -Corn dances. One young man was to sing the songs he had heard in the -upper world, while the other was to teach the people how to dance to -the songs. The second one to be transformed became Hadentʻheni, the -Speaker, and the first, Hanigongendatʻha,[112] he who was to explain -the meaning of everything touching Hawenniyo. The transformed said -further, “Let it be that whatever was done in the upper world shall be -done down here.” So they danced, and the people adopted the rules laid -down for them at this time. Thus their religion was formed and the -people grew prosperous. - -After a time the two young men said, “Let us continue our journey.” -Going on, they found many villages, and spoke to their people. This is -why the people are religious today. These men were good, doing right in -all things that the people might follow their example. At length they -said: “We have finished our work, for we have been over the entire -land. We have spoken righteousness and justice to all the tribes.” - -After returning to their birthplace they said: “Let us go -southward—south of the hemlock tree. All the people north of it have -been visited.” On the journey they said, “Our food must be game.” They -built a fire after deciding to camp and to go out to hunt. Then they -hunted in many places. On one of these expeditions the speaker saw -among the trees a strange being dodging around somewhat like a man. As -he approached, the stranger stopped, saying, “I am glad to see you, -grandson; let us sit down. (The stranger was very youthful in looks, -though he thus indicated himself as grandfather.) I have been sent to -tell you that you and the other people are in great danger. This is all -I am permitted to tell you; but come!—we will visit an old man, who -will answer all questions.” The speaker, arising, followed the -stranger, for he was curious to know whether there were really people -so near. On coming to a cliff, the stranger said, “We live down there.” -Looking closely, the man saw an almost invisible trail, which they -followed to the bottom of the ravine, where they came to an opening in -the rocks. When about to enter, the stranger said, “Leave your bows and -arrows as you do when you go into other lodges.” They went through the -first opening, then through a second. In the second room they found -sitting an old man and woman, to whom the stranger said, “I have -brought your grandson.” The old man answered: “We have met several -times, but you have never been able to know it. I wish now to caution -you, for you and your people are in great danger. The danger comes from -your companion, who has gone far into the forest. The Ganiagwaihegowa -is on his trail, and is coming to devour you. You are in my lodge now, -so I may tell you to defend yourselves. Tomorrow at noon the enemy will -be at your camp. He is filled with powerful orenda (magic power), and -we shall have to suffer on your account. If you do not act as I tell -you, we shall all die. We have tried many times to destroy this -Ganiagwaihegowa, but he is so filled with magic power that we can not -kill him. My advice is this: ‘Go home and make some basswood manikins; -your friend has returned to camp and will help you. When the manikins -are finished, put them at the door in front of your brush lodge, each -holding a bow and arrows. When Ganiagwaihegowa approaches you will know -the creature by his roar. Be ready with your bows and arrows; you must -have trees felled in the path in front of the manikins. -Ganiagwaihegowa’s life is assailable only in the soles of his feet. -When he comes near, he will be raving with anger. As he raises his foot -in crossing the log piles, you will see a white spot in the sole; there -is his heart. Strike it, if you can, for there only will a shot take -effect.’” - -Going back to camp, the man cut down a basswood tree, from which, with -the aid of his friend, he made two manikins, obeying the old man in -everything. They sat in their brush lodge until noon the next day. Then -they heard Ganiagwaihegowa roaring far off in the ravine, whereupon -they grew weak. Gadjiqsa [113] had told them to keep on the leeward of -Ganiagwaihegowa so that he might not scent them. They were frightened -but said: “We can not run away; we can not escape, as the only chance -we have for our lives is to kill the bear. If he overcomes us, he will -scent the way to our village and kill everybody.” As the bear came in -sight, he looked frightful. Whenever he came to a tree, he would jump -at it, tearing it to pieces. The smaller trees fell merely at his -touch. Every time Ganiagwaihegowa roared the men, losing their -strength, were ready to drop to the ground. When, however, he passed -their hiding place on his way toward the manikins, in a terrible rage, -and raised his feet in crossing the logs, one of the men shot at the -white spot, and as he was going over the second log, the other man shot -him through the other foot. The pain made Ganiagwaihegowa rage -fearfully. He bit the manikins through the body; then, turning, he went -through the lodge, tearing it to fragments, but a little farther on he -fell dead. Coming out from their hiding place, the men cut off his hind -legs. Gadjiqsa had said that if they failed to do this, Ganiagwaihegowa -would come to life again. As they cut off the feet, they saw that the -whole body was quivering. The ribs were not like those in other animals -but formed one solid bone. After skinning the bear, the men cut his -hind quarters into pieces, which they burned to ashes together with all -the bones, for the old man Gadjiqsa had said, “If even one particle of -bone is left, Ganiagwaihegowa will come to life again.” He had said -also, “The hide must be smoked thoroughly over a fire, otherwise it -will retain life and become Ganiagwaihegowa himself again.” The youths -did exactly as they had been told. - -After this adventure the young men continued to hunt. While one of them -was out he met a man, who said to him, “Come with me.” Going with him, -he found that the stranger was one of the Gadjiqsa people. The old man -who had told him how to kill the great bear had said: “You have saved -all the people; after killing you the bear would have killed us and -would have gone to your village and destroyed everybody. Hawenniyo has -given us power to aid men; it is my wish that you and your people -should prosper. If this bear had destroyed you, he would have destroyed -all the people in the world. If I had not told you, we should all be -dead now. It is for you to thank us, as well as for us to thank you.” -He added: “But there is another enemy to conquer. When you leave your -present camp you will go on until you come to a river. There you will -camp again, but be on your guard as you travel.” - -The young men soon set out again. When they reached the river they put -up a little lodge. As one was building a fire the other went to look -for game. The man making the fire could hear someone talking very loud, -as though making a speech. Going in the direction of the sound, when he -came near he saw the speaker in a valley below the hill. He looked -cautiously, so as not to be seen by those below. There were many -people. In the center on an elevated place stood the speaker, who said: -“Tomorrow we start on the trail leading to the place from which the two -men have come. At the journey’s end we shall have a great feast.” The -man on the hill listening understood that these people were Stone Coats -[114] and that they were going to his village to eat all the -inhabitants; he drew back, frightened at the great number of them. -Scattering the brands of the fire, he put it out. When his friend, on -coming back, asked why he had no fire he said: “Do not talk so loud. -There are many people down under the hill; they are Stone Coats, who -intend to destroy us. We must get out of their way.” Peeping over the -hills, the hunter was so frightened that he said, “We must hurry home,” -whereupon, making a start, they went as far as they could that night. -Soon they heard the sound of the approach of the Stone Coats—the noise -was like thunder. It was evident that they traveled faster than the two -men, for when they camped that night the men were but a short distance -ahead of them. The chief of the Stone Coats said, “Tomorrow we must be -at the village.” One of the men said, “Run with all speed and tell the -people what is coming.” The other, hastening to the village, said, “The -Stone Coats are coming and you shall surely die, but do not die without -a struggle.” Returning, he reached his comrade that day, so fast could -he run. The comrade said, “I shall stay near the Stone Coats, stopping -when they stop. They have but one more halting place, and at each place -they hunt.” That night the Stone Coats’ chief said, “No one must go -far; if he does and is away, he will lose his share of the feast.” The -two men were listening and heard what the chief said. They could devise -no way of saving themselves or their people. The people in the -settlement, bewildered with fright, ran from place to place, not -knowing what to do. The Stone Coats were near the village, when the -chief said, “Let us halt and rest a little.” - -The two friends sat on the bank of the river, on the leeward side so -that they could not be scented. All at once they saw a man with a -smiling face. When he came up, he said: “I will help you; I will save -your people. I will conquer the Stone Coats, for Hawenniyo has sent me -to aid you. I will go alone and fight for your people.” Telling the -people who were running for their lives not to be afraid if they heard -a frightful noise, with a smiling face he went down the bank into the -valley where the Stone Coat army had halted to rest. Soon a terrible -noise was heard, as of a desperate battle, and the two men, who had -been commanded not to move, but to sit and listen, could see steam -rising above the hill from the sweat of the Stone Coats.[115] Then the -sounds came only at intervals and were not so loud, and finally they -ceased altogether. The watchers saw the stranger with the smiling face -coming up the hill. He said: “I am thankful that I have destroyed them. -The Stone Coats are all dead, and the people now alive will live in -peace. I am appointed by Hawenniyo to open the way and the paths to his -people on earth. Wherever there is sorcery among your people, I am -always sent against it. We are sure to kill all we pursue. If a witch -crawls into a tree, we shoot the tree until it opens and the witchcraft -comes out. It is I whom you always hear called Lightning or Hinon,” -i.e., Thunder. - -He left them, whereupon the two men went to the place where the Stone -Coat army had been. Only piles of stone remained. The stones found all -over the earth are remains of this battle and the killing of the Stone -Coats. Thus, it was through the two transformed young men that our -forefathers were saved from death and enabled to live to a great age. -They foretold what was to be as it is today, and at the present time we -hold to the teaching of these men, who had their religion from the -upper world. - - - - - -49. DAGWANOENYENT - -Once some men in a village were preparing to go on a hunting -expedition. Now, in the old times, as far as can be traced back to the -forefathers, some men had luck and others had not. - -Now, in the village in which these men lived was a young man who was -somewhat foolish—not strong in mind—as people thought. Knowing that the -men were getting ready, he went to one and another asking leave to go -with them, but no one would let him go, for they considered him -foolish, and hence unlucky. - -After all had left, a young woman, who took pity on him, went to him -and said, “Let us be married and go hunting.” They got married and went -to hunt, camping in the woods. The man could not kill any big game; -only squirrels and such creatures. He made traps to catch deer, which -he placed around so that the deer might get their feet into them. One -morning when he went to look at his traps he heard some one crying like -a woman. The sound came nearer and nearer. At last he saw a woman -coming with two little boys. She was crying, and as they came up she -said: “Help me! for we are going to die. One of my little boys stole a -feather, which he pulled to pieces. Now we are going to die for that -feather. I want you to kill that hawk on the tree over there, and when -the person whose feather my little boy took comes, throw the hawk at -him, saying, ‘This is your feather.’” - -The man killed the hawk, and had no sooner done so than he heard a -terrible roar and noise, and the trees fell, and a man came and stood -on one of them. This man had terrible eyes and long hair; that was all -there was to him—just a great head without a body.[116] The young man -flung the hawk at him with the enjoined remark. Catching it, the latter -said, “Thank you,” and was satisfied. This woman was a panther and the -children were her cubs, but she seemed to the man to be of the human -kind. She said that she lived among the rocks and that Dagwanoenyent -lived near her, being her neighbor. Once while he was away from home -her little boy went into his place, and getting his feathers, spoiled -them. When Dagwanoenyent came home he was very angry and chased them. -Then the panther told the man that she knew he was poor and that no man -would hunt with him, adding, “Now, I will help you, and you will get -more game than any of them. I do this because you helped me.” After -that he killed more game than any other hunter in the woods. - - - - - -50. THE SHAMAN AND HIS NEPHEW - -In times past a noted shaman and his nephew dwelt together in a lodge -in the forest. - -One day, when the nephew had grown to manhood, the uncle said to him: -“Now, my nephew, you must go to the lodge of the chief, who has two -daughters whom you shall marry. When you go you must wear those things -endowed with orenda (magic power) which I wore when I was a young man.” -The shaman here referred to a panther-skin robe, a pouch of spotted -fawn skin, and a pipe decorated with a manikin. Among other things the -uncle brought out these, bidding his nephew: “Now, test your ability to -use them. See what you can do with them.” First the nephew placed in -the bowl of the pipe red-willow bark which had been dried for the -purpose. Then he took out the manikin, which at once ran to the fire -and, bringing an ember, put it into the pipe. Now the nephew began to -smoke, and as he smoked he expectorated wampum, first on one side and -then on the other. The uncle said to him: “That will do very well. Now -you must don the feather headdress that I wore when I was a young man.” -On the top of this headdress was a duck which, when the headdress was -not worn, drooped its head, seeming not to be alive, but which, as soon -as the headdress was put on, held up its head and became alive. After -the nephew had put on the headdress the uncle said to him, “Now you -must tell the duck to speak.” Addressing it, the nephew said, “Oh, my -duck, speak!” and at once the duck called out in a loud voice. -Thereupon the uncle said: “Nephew, the two young women are thinking of -you at all times, for they feel that they will prosper if you marry and -live with them. When you are at their father’s lodge you must go on a -hunting trip and must take one of the young women with you. When you -are out in the woods the woman must lie down and must not see anything. -She must lie with her head carefully covered. Then you shall sing, and -all the wild animals will come around to listen to your singing. You -may kill only such as you desire.” “But,” he added, “the young woman -must not look at them; if she does, something evil will happen.” [117] - -The nephew, wearing his uncle’s garments and feather headdress, started -for the chief’s lodge. It was night when he drew near the village in -which lived the chief, and thinking it would not look well for him to -arrive at the lodge after dark, he decided to camp for the night in the -forest. For this purpose he chose a fallen tree, near which he kindled -a fire. Early in the night a man came to the fire, saying: “My nephew, -I am traveling. I am going to the village near here, but it being now -late, I think I will stop with you at your fire. In the morning we can -go on together. So I will remain on this side of the fire, opposite -you, and I will relate stories of what has happened to me during my -life to pass the time away.” The young man unwarily agreed to this -proposition of the stranger. Then the man who called himself uncle -began to tell stories, and the young man would respond at times. But at -last, growing sleepy, the latter stopped making responses, whereupon -the self-styled uncle remarked, “Nephew, I think that you are asleep.” -The young man did not make reply. Then the stranger stirred the fire, -and blowing sparks from it on the young man, called out, “Nephew, I -think that sparks of fire are falling on you.” But as the young man did -not move, the uncle saw that he was fast asleep. Going over to the side -of the young man the stranger shook him, saying, “You are asleep and -sparks of fire are falling on your clothes; so you would better remove -them so that they will be safe.” This awakened the young man, who arose -and undressed himself, and laying his garments in a safe place, -carefully covered them with hemlock boughs. The stranger had an old -skin robe with the fur all worn off, which he told the young man to use -as a covering for the night; this he did. Returning to his side of the -fire, the self-styled uncle began again to tell stories, to which the -young man responded for a while, after which he again became silent. -Knowing that the young man was asleep, the stranger went to the place -where he had concealed his garments and, after removing his own, put -them on, leaving his own soiled things in their stead. The stranger -knew where the young man was going, and knew also the orenda (magic -power) of the garments and pouch belonging to the latter, so he had -determined to secure them for his own use. In the morning when the -young man awoke he discovered that he was alone, that his garments and -pouch were gone, and that in their stead remained the well-worn and -soiled things of the wily old stranger who had visited him the night -before. Naturally, he was sad and deeply humiliated, but he determined -to don the shabby garments of the stranger and to finish his journey to -the lodge of the chief. - -When the old man was dressed in the garments and headdress of the young -man, he looked well, so when the sisters saw him coming, they said, “At -last, our man is coming to us.” But on looking more closely at him, the -younger sister, becoming suspicious, decided that he was not the man -they had expected. Hence, when he entered the lodge, leaving the side -of her sister, she went over to the other side of the fire. The man -took his seat beside her elder sister, who said to her: “Why do you -leave me now? You have been wishing that he would come, and now that he -has come, you leave and go to the other side of the fire.” The younger -sister, however, remained firm in her conviction that he was not the -right man. The chief notified the people to go to the lodge of public -assembly to meet his new son-in-law and to see him smoke. In response -to this invitation all the people assembled. The man arrayed himself in -the stolen garments for the purpose of convincing the people and the -chief that he was possessed of great orenda; but for him the times were -out of joint and ill-omened. A beautiful piece of buckskin was spread -on each side of him to receive the expected wampum. But the duck that -surmounted the stolen headdress appeared to be lifeless, for its head -hung limp. Drawing the pipe out of the pouch and filling it with dried -red-willow bark, the man told the manikin to bring an ember to light -the pipe. The manikin, however, did not move. He spoke to it a second -time, but it did not move. Then he said to the people, “My manikin is -shy because of the great concourse of people.” Reaching out, the man -took an ember which he placed in the hand of the manikin, but without -result; finally he himself put it into the pipe. Then he began to -smoke, but he spat no wampum, and merely soiled the piece of buckskin. - -After the people had left the assembly lodge and returned to their -homes, the chief’s younger daughter went out to gather wood. While -walking leisurely along looking for fuel, she saw smoke arising in the -distance. When she reached the spot, she found there what was -apparently an old man, who was fast asleep with his head drooping -against a log. Spittle was flowing from his mouth, which, when it fell -on the ground, became wampum. Astonished, the younger daughter ran home -to tell her father what she had seen. He at once sent her back to bring -the strange man to the lodge. Carefully gathering the wampum, she -informed the man that her father had sent for him, and that he must -therefore accompany her to the lodge. - -Soon after the elder sister and her husband reached home from the -assembly lodge, they seated themselves on one side of the fire. In a -few moments the younger daughter and the man, old in appearance, -entered the lodge and took seats on the opposite side of the fire. Then -the husband of the elder daughter said to his wife, “Your sister should -be ashamed of herself for having that old man.” Thus all spent the -night together. The next morning the husband of the elder daughter went -to hunt. In the evening he returned with a dead bloodsucker rolled up -in leaves, which he told his wife to cook. Slicing it into small bits, -she did so, and prepared some burnt cornmeal to go with it. Her husband -told her to take the fat from the top of the kettle and pour it on the -meal. This she did, and then passed some of the meal to her sister; but -as the latter was taking it, the elder sister drew it back, with the -remark, “I would willingly give it to you, but I do not like the looks -of your man.” - -In the morning of the next day the husband of the younger daughter said -to the other man: “I should like to change garments with you. I shall -wear them only part of the time, and you part of the time. Hereafter -you shall be called by my name.” The other person agreed to the -proposition. As soon as the change was made, the husband of the younger -daughter became a fine-looking man. He told his wife to have her father -assemble the people in the lodge of assembly, for he was going to -smoke. All the people gathered at their accustomed place of meeting. -The floor was swept clean, for there was no buckskin to put down, as -the other husband had soiled such pieces as were available, which were -still hanging up to dry. The husband of the younger daughter sat down, -with his wife on his left side and with his pouch leaning against the -seat. As he threw back his head, his pouch came to life and held up its -head, and he said, “Speak, my duck!” At once the duck came to life, -and, holding up its head, began to sound its usual note. Then, taking -his pipe from his pouch and filling it with dried red-willow bark, he -sent the manikin to bring him an ember for a light. The manikin brought -the ember, and after the pipe was lighted, the young man smoked. While -doing so, he spat first on one side and then on the other; the spittle -at once turned into beautiful dark wampum, which rolled all over the -floor. The people scrambled after it, picking up as much as they could. - -When the husband of the elder daughter, who had gone on a hunt, -returned, the young man said to him, “I shall keep the garments, for -tomorrow I shall take my wife and go to hunt.” So in the morning he -went into the woods. After reaching his destination in the forest, he -said to his wife, “I will show you something.” Having found her a fine -place for a shelter, he bade her lie down and cover her head, and -refrain from looking out at what was going on; for if she did so, -something evil would certainly befall him. Obeying her husband, she -covered her head. Then he sang, “Now, all you wild beasts, come here to -this place.” In obedience to his song they all came—bear, elk, and -deer—jumping, hurrying, and rushing on. All the young man had to do in -order to kill them was to point his magical finger at any one he -desired to secure, whereupon it fell dead. Then he sang another song, -“Now, all you wild beasts, go to your homes”—all vanished as quickly as -they had come. When they had gone, he said to his wife, “Now you may -arise and uncover your head.” On getting up and looking around she saw -on every side all kinds of game lying dead. Her husband said to her, -“Now, let us go home. You may tell the people that they may have as -much meat as they desire.” - -On their return home the younger daughter informed the people of her -husband’s invitation to take all the meat they required. So many people -went to the place of the hunt, where after skinning and cutting up the -game which the young man had killed, they carried it home. Seeing every -man in the village carrying meat and venison, the elder daughter asked -her sister, “How does your husband kill so much game?” Her sister -answered, “Your husband stole his garments, but now he has recovered -them, and you see what he can do with their aid.” The elder sister -replied, “I will turn my husband away and marry yours.” So when her -husband returned she charged him, saying: “You stole this young man’s -garments. Are you not ashamed of your conduct?” Then, taking a pestle -used for pounding corn, she drove him out of the lodge. - -When the people had eaten the meat the young man again went to hunt. -The elder sister said, “I must go with him,” but the younger sister -answered: “You are too careless; you would not obey him. You are too -foolish. You took the other man when I knew that he was not the right -one. So you should not go.” But when the young man was ready to start -she cried like a child to be permitted to go; and finally her younger -sister said, “Go, if you will obey him in everything.” Although he did -not accept her as his wife, she followed him into the forest. He chose -the place of their lodge. When it was ready he told her to lie down and -cover her head, and not to look out until he should call her. Then he -began to sing, “Now, all you wild beasts, come here to this place.” -With a terrifying sound they came from all directions, leaping and -gamboling as they rushed onward. The young man sang all the time. But -the woman, becoming afraid of being trampled to death, peeped out to -see what was going on. As she did so one of the larger animals, running -up to the young man, said Ho, ho, ho! and then carried him off on its -back. Frightened, the sister-in-law leaped up and ran home. When she -arrived there her younger sister said, “Where is my husband?” “The -animals carried him off,” came the answer. Thereupon the younger sister -replied: “I told you that you are too foolish to go to such a place, -and I did not want you to accompany him. Now see what you have done.” - -Distracted with grief, the young wife hastened to the place where her -husband was wont to hunt. There she could see the tracks around and -could also hear her husband’s voice far in the distance singing, “I am -deceived by my sister-in-law.” Knowing just what she must do, she -called the white deer to come to her aid. Obeying her pleading, the -white deer [118] in a moment was at her side. Addressing it, she said, -“I wish to borrow your coat at once.” The white deer answered, “If you -will place my body in a safe place and take good care of me, I will -gladly lend it to you.” The young wife consenting willingly to the -conditions, the white deer lent her its coat. Thereupon she placed the -deer’s body in a safe place, covering it carefully so that it could not -be found. Quickly putting on the coat, she became at once a beautiful -white deer; then she ran swiftly after the animals, passing first the -hedgehog, a slow runner; then one after another. As she passed each -would call out, Hai, hai, hai! It would seem that they were becoming -tired. They thought that she was a deer, and that she would help them. -Her husband was carried first by one, then by another animal. It was -while he was on the bear’s back that she overtook him. Leaving the -bear, the young husband leaped on the back of the white deer, whereupon -off she ran ahead of all the other animals. Making a large circuit, she -returned to the place where she had left the body of the white deer. -There she became herself again, and giving back the deer its coat, all -returned home in good condition and lived happily. - - - - - -51. THE HORNED SNAKE AND THE YOUNG WOMAN - -A woman living near Cayuga Lake had been asked many times by young men -to marry her, but she would never consent. The knowledge that she was -good-looking made her very proud and haughty. - -During the warm weather the family slept out of doors. One night, -however, the young woman remained inside the lodge. As was customary in -those days, a skin mantle was hung up for a door. In the night the -young woman, awaking, saw some one looking through the doorway, whose -face glistened and whose eyes shone. The face disappeared and a man -walked into the lodge; coming to the bed, he sat down at the side of -the young woman and began to talk. His conversation was very enticing, -and she could not help listening to him, but she did not answer. -Thinking she was asleep, the strange man, shaking her, asked, “Are you -asleep?” She did not answer. After putting sticks on the fire to make a -light, he again asked, “Are you asleep?” She could not longer resist, -and drawing the mantle down from her face, said, “No.” She saw that he -was very handsome and that even his raiment glistened. He spoke of -taking her for his wife, promising to give her all he had, and saying, -“You will find plenty of fine things in my lodge and you shall have -them all.” While he talked she was fast becoming of his mind, and at -last she consented to be his wife. One man after another had failed to -win her, but this stranger was so engaging that she was willing to go -to him. When he left her, he said, “I will come for you in two days.” - -The next morning the young woman’s family wondered why they did not see -her, for she was usually the first to be up. Her mother said, “I wonder -what the matter is.” Going to the lodge, she found her asleep. She -shook her but could not arouse her. Her people came to see her from -time to time, but still she slept. At last, on looking in, they saw her -sitting with her head down, as though in deep thought. They wondered -what her trouble was—had she had evil dreams? Finally she got up, but -seemed sad, not as cheerful as usual. They saw that something serious -was on her mind. - -As the time approached for the husband to come, the young woman -thought, “I will put on my best clothes that I may look as nearly as -possible like him.” When the time came he appeared before her, saying, -“I have come for you.” Arising, she followed him without hesitation. -Pointing to a hill, he said, “I live on the other side of that hill.” -On the way the young woman thought that she might be possessed of -something evil and almost resolved to go back. The man seemed to know -her thoughts, for looking at her he said, “You are mine, and we are on -our way home.” So she continued to put her feet in his footprints. At -last he said, as if in answer to her thoughts: “You have become my -wife; you can not help yourself. My home is near.” They descended the -wall of a precipice until they reached a large opening in the rocks. -She was glad at any rate to be so near the lodge. Stopping again, she -took council with herself and almost resolved to go back, but an inward -feeling that she must keep on prevailed. - -As they entered the hole in the rocks, which led into what seemed to -her to be a lodge, she saw many fine things which she thought would be -a comfort to her. In one corner was a beautiful skin couch; her husband -said to her, “This is your couch.” She was well pleased with her new -home. - -Some time passed. She did not discover that the man was different from -other men. As soon as the sun rose every day, he went away. - -One day he told her that he was going a long distance, whereupon she -thought: “Now he will be gone a good while. I will look around and see -where I am.” On going out she found that she did not know where the -place was, nor in what direction they had come. She went on and on, -more for amusement than anything else, thinking perhaps that she should -find the way out, and that then she could reach home. At last she -decided to go back into the lodge. She had not gone far when she heard -some noise behind her, at which she was greatly frightened. “You need -not be frightened,” said a man; “I was looking for you. Stand still, my -grandchild, and do not be afraid of me; I am sent to tell you of your -danger; you must do my bidding, for I pity you. Your husband is a great -horned snake. I am going to kill him and destroy his lodge. You must go -up in that high place yonder; sit down and watch. Nothing will happen -to you. When you see your husband, keep your eyes on him and learn to -know what he is.” On going up into the place indicated and looking -around, she could see no clouds in the sky—all was bright and clear. -Suddenly, however, she saw beyond the place a large body of water -rising, and soon it was as high as the hole in the rocks which led to -her home. Then she saw approaching the rocks a great horned snake with -glistening face. She was frightened when she looked on this creature -and knew it was her husband. Just as its head was inside the rocks, she -heard a terrible thunder clap; lightning struck the rocks and they were -all blown to bits. Then the water subsided. After a while the old man -came, saying: “Your husband is killed. There are three of us. We know -that you are under evil influences now, but we will try to save you. -You can go home, but you must be purified first.” While he was talking -the other two came. The old man told her to take off her clothes. She -knew that she had to do as he had requested. Taking up a small vessel, -he gave her to drink a portion of what it contained, and then rubbed -the rest of the contents on her back about the loins. In a short time -three large snakes passed from her reproductive organs, whereupon the -old man remarked, “You are now saved from the evil orenda with which -you have been afflicted.” To purify her further he gave her a beverage -which caused vomiting. The matter which she threw up consisted of -worms, ants, maggots, and all kinds of foul creeping things. While -living with her husband her mind had been so much under his spell that -she had believed that the food which he gave her was good and -wholesome. The three men, now satisfied, said to her: “You are at last -thoroughly purified and freed from the evil power of your husband and -his people; so you can return to your home, which is seven days’ -journey from here” (when she made the journey with her husband it -seemed to her but a short distance). Then the old man said to her: “I -am he whom your people call Hinon. You must marry one of your own -people, one who is older than you are, for the younger ones are filled -with witchcraft; and you must tell your friends all that has happened -to you, for if you do not do so, you will undergo the same misfortunes -again.” Thereupon they took her home; while on the way it seemed to her -that they were flying through the air. - -The morning after returning home her people found her lying in the -lodge. Her family were all delighted that she had returned to them -safe. When they had found she was missing they had searched for her -everywhere, but had never been able to find even a trace of her. She -related to them her adventures, telling them how she had become the -wife of a great horned snake, and how she had been rescued from it by -Hinon, their grandfather. - -When her grandfather, Hinon, had left her at the lodge doorway he had -given her a basket, telling her to fill it with native Indian tobacco, -saying, “For with this plant we cleanse ourselves.” He told her further -that from time to time she should leave a small quantity of the tobacco -in the woods, which he would get as a grateful offering to him. - - - - - -52. THE MAN PURSUED BY HIS SISTER-IN-LAW - -Two brothers lived together in the forest. Every day the elder went out -to hunt, but he never brought home game or flesh of any description. -The younger brother noticed, however, that his brother’s back bore -bloody stains just as if he had been carrying freshly killed game; so -he decided to watch him, that he might see what he did with the game he -killed. - -One day while the younger brother was watching he found that, when -returning with game, a woman approached from a side path and took from -the elder brother the game, which she carried away. So the next day the -younger brother started off in the direction the strange woman had -taken. He soon came to a lodge, and on entering he found a young woman, -who smiled and began talking to him. - -In the afternoon he started for home; but after he had gone some -distance he saw that he was returning to the lodge which he had just -left, and was greatly disturbed about himself. Thereupon he went in an -opposite direction. While he was walking along, his elder brother, -coming up behind him, said, “My brother, it is strange that you do not -know that there is a fishhook caught in your neck.” Having removed the -fishhook and fastened it to a near-by bush, the elder brother said to -his younger brother: “Your only safe course now is to escape from this -place as quickly as possible. I will aid you to escape.” Then the elder -brother, causing the younger to become small, after opening one of his -arrows introduced him into it, and after securing him there, told him, -“When the arrow strikes the ground, quickly get out of this arrow and -then run for your life.” Then he shot the arrow off into the air. - -When the young woman drew on the fishhook she found that she could not -pull it to her; following along the line, she found that the hook was -fastened to a bush. This caused her to get very angry, and she said, -“Young man, you can not escape from me; this world is too small for -that.” Thence she quickly went to the young man’s lodge but he was not -there, so she tracked him to her own lodge and back again to the bush. -There she found the trail of the arrow, which she followed to the spot -where it fell. On finding there the tracks of the young man, she -pursued his trail with great speed. As she approached the young man he -heard her footsteps and, pulling off his moccasins, he told them to run -ahead to the end of the country;[119] further, he transformed himself -into a stump right where he stood. The pursuing woman soon came up to -the stump. Halting there, she looked up and said, “Why, this looks like -a man”; but, as the tracks of the young man apparently passed on, -exclaiming “Why do I waste time here?” she ran on. When she reached the -end of the country, behold! there stood the young man’s moccasins. Then -she hurried back to the place where she had seen the stump, but it was -no longer there. Finding, however, fresh tracks made by the young man, -she followed them. Soon the young man heard her approaching again, -whereupon he cast a stone behind him, with the remark, “Let a high rock -extend from one end of the country to the other.” As soon as he had -spoken the words the great ridge of rock was there. - -When the young woman came to the rock she could go neither through it -nor over it. Finally she said, “I have never heard of this high rock; -surely it can not extend across the country. I will go around it.” So -she ran to the end of the country without success; then she ran to the -other end of the country, but with no greater success in getting around -the ridge of rocks. Coming back to the spot whence she had started, she -stepped back a short distance and then, rushing forward, she butted her -head against the solid rock to break it down; but she fell back -seemingly dead. After a long time she recovered consciousness and, -looking around her, Lo!—the rock ridge had disappeared; only a small -stone lay there. “Oh! he is exerting his magic power,” she exclaimed, -and again she hurried on after him. - -When the youth once more heard her footsteps and knew that she was fast -gaining on him he took a pigeon’s feather out of his pouch, and casting -it down back of him commanded, “Let there be a pigeon roost across the -country and let there be so many pigeons in it that their droppings -shall be so deep and high that nothing can get through them.” Soon the -young woman came to the roost and started to go through it, but could -not do so; then she drew back, saying, “I never heard that a pigeon -roost could extend across the world. I shall go around it.” Thereupon -she followed the roost, first to one end of the world, then to the -other, but was not able to go around it. Returning to the spot whence -she had started she attempted to break through the mass of droppings by -butting her head against it, but she fell back seemingly dead. After a -long time she regained consciousness, and on opening her eyes found a -small feather lying on the ground. The roost had disappeared. She was -now very angry and took up the pursuit with great speed. - -In his flight the young man came to a lake where he saw people bathing -and playing in the water. Stopping there he said, “Let one of those men -become just like me and let me become an old stump.” Presently the -young woman came up to the stump, but hearing the laughter of the -bathers she saw on looking at them that the man farthest out in the -lake was the one she was following. Seeing her standing there the -people called to her, “Come! help us catch this man who outswims us.” -Quickly springing into the water, after a long chase she caught him, -but the moment she had done so he took his own form, whereupon she knew -that she had been deceived again. Going back to the shore she found -that the stump had gone. - -Again she followed the tracks of the young man. Just as he heard her -approaching, a man stood before him who asked, “What is the trouble?” -The young man replied, “A woman is pursuing me.” The stranger answered, -“I will try to aid you.” Stooping down, he added: “Get on my back. I -will throw you on a hillside. You must run along the hill until you are -forced to descend.” The young man stepped on the back of the man -Nosgwais,[120] who stretched his legs to an enormous length, throwing -the young man off to a great distance on a side hill. The young woman -came to the trail, where she found the ground soft and resilient. As -she tried to advance it would fly up, throwing her backward. On looking -around she found that she was standing on a toad’s back. She made great -circles in search of the tracks of the young man. At last she reached -the hill. When the young man reached the hill he ran along its top for -a considerable time until he slipped and fell. Being unable to help -himself, he slid down the hill with great rapidity, so fast that he did -not realize anything until he struck a lodge, a voice within which -said, “I think there must be something in our trap.” - -A young woman came out and, seeing the young man, lifted him up and -took him into the lodge. “What is the trouble?” asked an old woman. He -replied: “A woman is following me. I have long been trying to escape -from her.” “Keep out of sight and I will help you,” said the old woman. -Then the old woman, filling a kettle with bear’s oil, set it over the -fire. Soon it began to boil, whereupon she said, “Let this young man’s -face be looking up from the bottom of this kettle.” At that moment they -heard a noise outside of the lodge door, which opened. In came the -young woman, who asked, “Where is the man I am following?” The old -woman said, “He ran into the kettle.” Looking into the kettle and -seeing the face of the man, she exclaimed, “I knew I should conquer you -at last;” and plunged into the boiling oil in order to seize him. But -the boiling oil killed her. Then the old woman called the young man, -saying, “The woman who was pursuing you is dead.” The daughter said to -her mother, “I will have this man for my husband.” - -In the course of time twin boys were born to the young people. When -they were large enough to run around, their father said to them, “You -must now go after your uncle.” After traveling a very long distance -they reached a lodge, in which they found a man. One of the boys said, -“Uncle, we have come for you.” The old man, after making ready, -accompanied them. When they arrived at the home of the boys, the -younger brother greeted his elder brother with, “I am glad we are able -to see each other again.” Then one of the boys said, “Grandmother, we -want you to marry this man, our uncle.” She replied, “So it shall be.” -So they were married and all lived happily together. - - - - - -53. THE STORY OF BLOODY HAND - -According to tradition several tribes of the Iroquois claim the honor -of having produced a great man, whose name was Bloody Hand, and whose -fame as a hunter was not less than his reputation as a bold and -resolute war captain. - -Now, Bloody Hand had great love for the birds of the air and the -animals on the earth that eat flesh. He greatly respected them and paid -them marked attention. When he had killed a deer while out hunting he -would skin it and cut the meat into small pieces; then he would call -Gaqga [121] to come to eat the flesh. When he killed another animal, he -would dress it in like manner and call Nonhgwatgwa122 and his people to -come to eat the flesh which he had given them. Sometimes he would carry -home a portion of the game he had killed, but generally he gave it all -to the various birds and animals whose chief food is flesh. - -According to a Seneca legend a number of Seneca warriors went on a -warlike expedition against a tribe which was hostile to them, and it so -happened that Bloody Hand was one of this warlike band. In an encounter -with the enemy he and a number of others were killed and their remains -were left on the ground. The body of Bloody Hand lay in the forest -stark naked; the enemy, having scalped him, had borne away the scalp as -a great trophy. - -The birds of the air, having seen Bloody Hand killed and mutilated, -held a council at which they bemoaned the death of their human friend. -Finally one of the assembly said: “Let us try to bring him back to -life. But before we can begin to resuscitate his body we must recover -his scalp, which hangs before the door of the chief of the enemy who -killed him. Let us send for it.” The assembly after agreeing to what -had been proposed with regard to the preparations necessary to bring -their friend back to life, first sent the Black Hawk to secure the -scalp. Having arrived at the place where hung the scalp, Black Hawk was -able by means of his sharp and powerful bill to break easily the cords -that held the scalp; thus securing it, he bore it in triumph to the -council of the birds. Then one among them said, “Let us first try our -medicine to see whether it has retained its virtue or not. We must try -first to bring to life that dead tree which lies there on the ground.” -Thereupon they proceeded to prepare their medicine. To make it, each -representative placed in the pot a piece of his own flesh. (These -representatives were, of course, birds of the elder time, not such as -live now.[123]) In experimenting with their medicine they caused a -stalk of corn to grow out of the ground without sowing seed. In this -stalk there was blood. After noting the efficacy of the medicine they -broke the stalk, and after obtaining blood from it, caused it to -disappear. With this medicine is compounded the seed of the squash. - -When the medicine was made they held a sanctifying council, in which -part of the assembly sat on one side of the tree, and the other part on -the opposite side. The wolves and the snakes attended, also other -animals and birds of great orenda (magic power). The birds sang and the -rattlesnakes rattled; all present made music, every one in his own way. - -Above the clouds and mists of the sky dwells a bird who is the chief of -all the birds. His name is Sʻhadahgeah. This assembly of bird and -animal sorcerers chose the chief of the crows to notify him of all that -was taking place. This is the reason, according to the tradition, the -crow today sings the note “caw, caw.” The eagle is another chief who is -under this great bird that dwells above the clouds and mists of the -firmament. - -When the leaders of this assembly saw that the trees and plants were -coming to life and putting forth green leaves and waxen buds,[124] the -presiding chief said to his associates: “This is enough. We have sung -enough. Out medicine will now act, and we must select someone to put it -into the man’s body.” For this purpose they chose the chickadee. This -canny bird first drank the medicine; then going by way of the man’s -mouth into his stomach, it emitted the medicine. While this was taking -place the others were engaged in rubbing the body of the dead man with -the medicine. When his body was well anointed they all sat down and -began to sing. For two days and two nights they did not cease from -singing, until they perceived that the body was becoming warm again. -After his resuscitation125 the man reported that he felt suddenly as -though he had just been aroused from a sound sleep; he heard the -singing of the birds and the various sounds made by the beasts around -him, and finally came to life again. Remaining silent, he merely -listened to the singing of the songs of orenda that arose on all sides. -He listened because he could understand the words that were used in -these chants of the sorcerers. As soon as his body began to show signs -of motion the birds and the beasts drew back a little, but continued to -sing and chant. - -When the chief of the assembly saw that the man had fully recovered his -life, he said to him: “We bestow this medicine on you and your people. -Your people shall have it for their healing. If it so happens that one -of them is injured by a fall, by a blow, or by an arrow shot, he must -have recourse to this medicine. You must make use of it at once. You -must also from time to time strengthen and renew this medicine by -giving a feast in its honor.[126] When you make use of it you must burn -tobacco in our behalf and turn your thoughts toward us. As long as you -shall have this medicine, you shall assemble at intervals at appointed -feasts to strengthen it, and for this purpose you shall burn tobacco of -the old kind. While doing this you shall say, among the other things: -‘Let all the birds and the beasts on the earth and above the earth -share this fragrant smell of the tobacco.’ As long as people live and -are born this ceremony must be maintained to fix the use of this -medicine.” Thus, after the birds and beasts had brought the man to -life, they taught him how to make use of the medicine and how to sing -the songs that put it in action. Then they dismissed him, telling him -to go to his home, where he must inform his people, through their -appointed authorities, what he had learned for their benefit and -welfare. Thereupon the man went to his home. - -The men who had seen him scalped and killed had related the story to -their people, who believed him dead. So, when they saw him return -alive, they quickly gathered around him, asking, “How has it come to -pass that you have returned alive?” Then the man gave them, in detail, -an account of how he had been killed, and how the birds and the -animals, in return for the kindness which he had shown them at all -times, had concocted the medicine which had brought him back to life. -Then, selecting a small number of wise men of great experience, he -taught them how to use this medicine and confided its preservation to -their custody. He strictly enjoined them not to make light of the songs -which belonged to it; should they so far forget themselves as to do so, -they would suffer great misfortune, for the songs possessed great -orenda, which would become active against them. He told them, further, -that no one should sing the songs unless he had some of this powerful -medicine (which is called nigahnegahah, “small dose”). This medicine is -still held in great repute among the Iroquois. (See Medical Note, p. -491.) - - - - - -54. THE SEVEN STARS OF THE DIPPER - -Long ago six men went out hunting many days’ journey from home. For a -long time they found no game. One of their number said that he was sick -(in fact he was very lazy), so they had to make a litter of two poles -and a skin, by means of which four men carried him. Each man had his -own load to bear besides. The sixth member of the party came behind, -carrying the kettle. - -At last, when they were getting very hungry, they came on the track of -a bear, whereupon they dropped their sick companion and their burdens, -each running on as fast as he could after the bear. At first the track -was so old that they thought merely, “We shall overtake the bear at -some future time anyway.” Later they said, “The track can not be more -than three days old,” and as it grew fresher and fresher each day, they -finally said, “Tomorrow, it seems, we shall overtake the bear.” Now, -the man whom they had carried so long was not tired, and when they -dropped him, knowing that he was to be left behind, he ran on after -them. As he was fresher than they were, he soon passed them, and -overtaking the bear, he killed it. - -His companions never noticed in their hurry that they were going upward -all the time. Many persons saw them in the air, always rising as they -ran. When they overtook the bear they had reached the heavens, where -they have remained to this day, and where they can be seen any starlit -night near the Polar Star. - -The man who carried the kettle is seen in the bend of the Great Dipper, -the middle star of the handle, while the only small star near any other -of the Dipper stars is the kettle. The bear may be seen as a star at -the lower outside corner. - -Every autumn when the first frost comes there may be seen on the leaves -of the oak tree blood and drops of oil—not water, but oil—the oil and -blood of the bear. On seeing this the Indians say, “The lazy man has -killed the bear.” - - - - - -55. THE STORY OF THE TWO BROTHERS - -Two brothers living by themselves in the forest believed that they were -the only persons in the world. They were greatly devoted to each other. -The younger did the thinking and the planning for both, for whatever he -said the elder brother did. - -One day the younger brother exclaimed, “Go yonder and kill that turkey, -for I want its feathers.” “I will,” answered the elder. So going to the -point indicated, the elder killed the turkey and brought its carcass to -his brother, asking, “What do you want to do with its feathers?” “I -want to wear them, because it will be a pleasure to know that I have -them on my head,” declared the younger brother, plucking two feathers -from the body of the turkey, for he required no more for his purpose. -Then he ordered his brother to fasten these in a socket attached to a -chin band, so that they would turn with the wind when worn on the head. -Having done this, the elder brother placed the socket so fastened on -his brother’s head. This gave the younger brother a distinguished -aspect. - -Every night before retiring the younger brother would remove the chin -band with the socket containing the two plumes and hang it on the side -of the lodge. When daylight came the first thing he did was to fasten -on his head the chin band with the socket with its latchet of buckskin -thongs, exclaiming, “I take pleasure in these feathers, for I am going -to have a festival in their honor.” - -One day the younger brother went into the forest adjoining the lodge. -His brother, watching from a distance, saw him go back to a fallen -tree. In a short time the elder brother heard singing and the sound of -dancing, whereupon he said, “I verily believe that my younger brother -is crazy,” for he had never seen such things done before. When the -younger brother returned to the lodge his brother asked him bluntly: -“What were you doing? Were you not dancing behind the tree? Why do you -go so far away from the lodge? You should have your dance right here in -this lodge. Why should you go off alone?” “You do not know the tune I -sing, and so I must sing alone,” was the answer. The elder brother -replied, “I should learn the tune, too, so that I could take part in -the singing of the song.” “No,” declared the younger brother, “I know -the tune, and if you want to take part with me, you may dance.” The -elder brother rejoined: “No; it is not right that I should dance while -I have no feathers in my headgear.” Answering, the brother said: “You -may change places with me if you wish. Then you shall hunt the smaller -game. I kill birds, and it is from them that I learn the songs. The -animals which you hunt and kill do not sing; but, perhaps, I could not -kill the large game because I am so small, and it may be that you could -not kill the birds because you are so large.” “Well,” replied the -elder, “you may have it all to yourself, and I will merely watch you -sing and dance.” - -So the elder brother continued to hunt large game, and at times he -would hear the singing and the dancing as he came near their home. When -the younger brother would hear him approaching he would pretend to be -doing something quite different from dancing and singing. This conduct -caused the elder brother to wonder and to fear that something peculiar -was about to happen to both of them. Often he would say to his brother: -“Why did you stop hunting? You do not go to hunt any more.” The younger -brother answered: “I listen to the singing of the birds and so learn -their songs; this is why I do not shoot them.” “It is well,” rejoined -the elder brother, who continued to hunt such game as he required. But -one day his younger brother said to him, “My feathers are nearly worn -out, and I want you to kill another turkey for me.” So the elder -brother killed the largest turkey he could find, and then said to his -brother, “Skin this turkey instead of plucking its feathers.” He did as -requested, and the elder brother having made a pouch of the skin, asked -his brother, “Do you like this robe?” “I like it very much, and I am -thankful to you, brother,” was the answer. As the skin of the turkey -began to dry, the younger brother, getting into the pouch, would walk -around looking just like a turkey, and he seemed to enjoy greatly this -new form of dress. When he walked into the lodge, he would come out of -the skin, which he would hang up among his belongings. The elder one -said to him: “Brother, you must not go far from the lodge; it will not -be safe for you to do so.” “No,” said the younger brother, “I will stay -at home and take care of our things.” Matters continued thus for some -time. - -One day the younger brother said: “You must stay at home, not going to -hunt today. Instead, you must learn to sing my songs. What I do now -shall be the practice of our people hereafter, if we ever have any -people or kindred; hence you must learn these songs.” So he made a rule -that people of his tribe should wear feathers as insignia. The elder -meditated on this matter, wondering how the younger brother could have -such prophetic thoughts. “Now,” said the youth to his brother, “I am -going to sing, and you must listen and must learn what I sing.” So he -sang a war song. His elder brother asked him, “What kind of a song is -that?” The youth replied: “It is a war song.” - -From the time that the youth had commenced to study the singing of the -birds he had begun to grow wise and had become experienced in the ways -of the world (i.e., of the world of daimons). He kept saying, “These -are songs which the people shall sing, and they, too, shall wear -feathers on their heads.” The people had never heard anyone else sing, -but the youth had studied out the matter from hearing the birds sing. -He declared to his brother the dangers connected with singing the -songs, saying, “You must be very careful about singing this song; if -you are not, it will bring you senseless to the ground.” Then he added: -“I am singing praises, for I have learned to sing from the birds. I -give thanks as I have heard them given in my hunting expeditions. I -dance to my own songs because I hear the birds sing, and I see them -dance. You and I must do the same, for it will rouse a feeling of joy -in our hearts.” Thus, the youth was the wiser of the two brothers. - -Once when they were out hunting the younger brother saw a large bird -sitting over them on a large tree. When the bird began to sing the -elder brother knew that his brother must have learned a song from this -bird, for he recognized a song which had been taught to him. “You are -wise,” said he to the youth, “and now I shall believe that a higher -magic power directs the birds to teach us songs which possess powerful -orenda (magic power).” Thereupon he began to sing a song of his own, -which was different from that of his brother. “Do you think that I can -dance to your song?” asked the youth. “I shall try, at any rate.” -Instead of singing it, the elder said, “I will tell you the words of -the song, namely: ‘I am glad to see the day dawn. I am thankful for the -beautiful sunbeams.’” “I know what that song is,” said the youth; “it -is different from mine, and it has not so much joy in it; whenever we -are sad we will draw our words from it; we will sing it and gain -courage and strength thereby.” - -Then the youth said, “You would better go to your hunting, and I will -go to mine.” As the elder brother was starting off, the youth leaped -into his turkey-skin pouch, saying, “Brother, let me go with you.” “I -go so far away,” he replied, “that it would tire you out, so I do not -think you should go.” But as the youth insisted on going, finally the -elder said, “I will let you go part of the way, but I can not let you -go all the way, for that would be too much for you to undertake.” So -they started, the youth dressed in the turkey-skin garb following his -brother far into the forest, whereupon the elder said, “I think this is -as far from home as you should go; now you would better return -thither.” So the youth, prancing around like a turkey, went home. The -elder brother had noticed that lately the youth never removed his -turkey-skin robe, wearing it even at night. Not liking to have the -little fellow wear this robe all the time, he asked him to take it off -when retiring for the night. But the youth replied, “You made it for -me, and I like to wear it constantly.” He always gave this same answer. -As he dearly loved his younger brother, the elder did not order him to -take it off. - -The youth played just as turkeys play, and when he saw wild turkeys he -would imitate the noises made by them; he was learning all the habits -of the turkey, and no longer wore feathers on his head; his voice began -to change and it did not sound to his brother as it formerly had. The -elder brother wondered about and worried over this conduct of the -youth. At last he commanded the younger one to remove his turkey-skin -robe. He replied, “I can not take it off, so you will have to take it -off of me.” On trying to do this, the elder brother found he could not -remove the robe, which had grown to the little fellow’s body, so he let -it alone. - -The brothers always ate together when encamped in the same lodge. One -day the brother with the turkey-skin robe declared, “I will now go with -you, but you must be strictly on your guard, for something strange is -about to happen.” The youth was very wise; his counsel and advice -seemed superior to the opinions of any other man and beyond the -comprehension of his elder brother. Once when the elder brother, -returning, failed to find his brother at home he went to bed. But in -the morning he heard his brother on the roof of the lodge making the -noises which turkeys make at the break of day, whereupon he was -convinced that the youth had really turned into a turkey. This -conviction made him feel very strange. Soon he heard his brother jump -to the ground and come into the lodge. On entering he exclaimed: -“Brother! brother! a woman is coming. I think she desires to see you, -but you must be exceedingly cautious, for something may happen to us. -By all means you must not accompany her if she asks you to do so; but -if you do go I shall follow you.” That day when the woman came she saw -in front of the lodge what she took to be a turkey, and eyed it -carefully. Thereupon the youth acted as much as possible like a turkey -in order to deceive her the more completely. On entering the lodge the -woman found the elder brother, whom she had come to take away, and said -to him, “I have come purposely to have you accompany me home.” In -replying, he said, “I shall ask my brother, to learn what he will think -about this matter.” Going out, he consulted with his younger brother, -who had in appearance become a turkey, saying, “That woman has come. -What is to be done?” The answer came: “Have I not told you that she -would come? She is a great sorceress whose purpose is to destroy us. -You must tell her that you are not ready to go today, but that you and -your brother will go tomorrow. I foresee that if we go something evil -will happen to us if we are not very cautious.” Going into the lodge, -the elder brother said to the woman, “We will start as soon as we can -get ready.” She did not once suspect that what she had taken for a -turkey was the other brother. The brother with the turkey-skin robe -decided to remain in the lodge that night, lest something evil might -befall his elder brother; so he placed himself on a convenient perch, -the woman thinking he was a tame turkey. The next morning neither of -the brothers thought of eating anything. The elder said, “I think that -I shall have to accompany this woman,” to which the Turkey Brother -replied: “It is very wrong of you to go. She is a great sorceress, and -we can not overcome her orenda.” - -The woman had come from the west, where the two brothers had never -been. When the Turkey Brother saw the woman and his brother leave the -lodge together, he followed them for some time, noting that they went -westward. He said to himself, “I do not see why you agreed to go.” The -Turkey Brother was now alone. Toward evening he felt very lonely, and -he spent an anxious night. In the morning he mused with a heavy heart, -saying, “My poor brother! The woman has taken him away; and if anything -happens to him, I shall dream of it.” After the lapse of some time he -said, “Well, I must go after my brother.” Traveling westward, the -Turkey Brother came to an opening in the forest in which stood a lodge, -whereupon he said, “This must be the place.” The old woman of the lodge -said: “There is a turkey outside. Perhaps it has come to stay with us; -it is very tame.” The elder brother now knew that his Turkey Brother -had come after him, and going out of the lodge, he met him. The -sorceress took a fancy to the Turkey Brother and did not think of -killing him. Toward night one of the women sought to place the Turkey -Brother by himself for the night, but he perched on an open gable end -of a lodge in order to be able to see and hear what was taking place on -the inside. After the two women had gone a short distance from the -lodge, the Turkey Brother said: “Brother, how can you endure the abuse -which these women heap upon you? They never give you a mouthful to eat, -for they intend to kill you. I have come to tell you this, for I have -discovered what they are going to do. I am going home now, but I will -take you away from them.” So saying, he started eastward. As his -captive brother watched him, he remarked, “It is fortunate that he can -go where he likes.” - -On the way homeward the Turkey Brother became so anxious about his -brother that be grew enraged at the woman. When he reached home he -thought of some scheme by which he might be able to cast off his -turkey-skin robe, for he had definitely decided in his own mind that he -had worn the disguise long enough. But how to get rid of it was the -question, for it had grown to him. At last, however, he was able to -free himself from the garment. Hanging it up, he put his plumed -chin-band on his head. While eating his meal he kept thinking of his -brother. Finally, he exclaimed, “Now is the time!” and being in his -human form, he called on his tutelary, the Moose, for aid. The words of -appeal had scarcely left his mouth before the Moose stood before him, -awaiting his pleasure. He said to the Moose: “You must go westward to -the place where live the old woman and her daughters, who hold my -brother captive. This is the time of day that he goes out of the lodge. -I want you to save him—you can do so by carrying him in this way -(jumping on the Moose’s back)—and when you have him on your back, you -must run with all your speed, being careful not to let my brother fall -off. You must also take off your plumes (meaning his horns), put mine -in their place; yours are too heavy for running swiftly.” Thereupon the -Moose said, “Let us try it,” and after running with the little fellow -on his back and completing a large circle, the Moose returned to the -starting point. Then the Moose held down its head and the little -fellow, taking off the horns, placed in their stead his own plumed -chin-band, saying: “When you return I will put back your plumes. Now, -my brother has come out of the lodge and is looking for a place in -which to die, for he has determined not to die in the lodge of the old -woman. So go!” With a bound the Moose was off in the direction of the -lodge, and the little fellow remarked to himself, “The Moose will soon -be back with my brother.” Before very long he heard a noise outside his -lodge, and looking out, saw his brother hanging on the neck of the -Moose, so weak that he could scarcely get him off. The little fellow -pulled him by the feet until he dropped to the ground. Although he -landed on his feet, he could not stand, but the younger brother managed -to get him into the lodge. Coming out, he gave back to the Moose his -horns, receiving in return his own plumes; thereupon he dismissed the -Moose. Then he chided his brother, saying: “I told you not to go with -that woman, but you would not listen to me. Now you have suffered a -great punishment, but I am glad that you are back home. Your journey -has caused me great trouble. We are now free from the woman and can now -live happily together.” - - - - - -56. SʻHODIEONSKON [127] (THE TRICKSTER) - -Sʻhodieonskon went on a journey to distant places in visits of -adventure. In the first place he came to he found a large number of -lodges. Here he told the people that in his village everyone was ill of -a certain disease; that the same disease would come to them, too; and -that his people had discovered but one cure for it—all persons who were -married slept with other men’s wives and other women’s husbands, and -this saved them. Believing this, the people did as he had told them. - -Then Sʻhodieonskon started off in another direction. When he came in -sight of the second village he began to call out according to the -custom of runners, Goʹweh! goʹweh! so the people knew that news of some -kind was coming. As they gathered around him after his arrival, he told -them that a plague was upon the place from which he had come, and that -if they wished to prevent or cure this plague they must cut holes in -the bark walls of their lodges and close these by putting their -buttocks into them, and that all the families must do this. Going home, -the people defecated into their lodges through these holes in the -walls, whereupon Sʻhodieonskon mocked them for being fools, and thrust -his walking-stick through the holes as he went, jeering at them, from -lodge to lodge, before his departure. - -In the next adventure he met a crowd of men; this time he wore long -hair reaching to the ground. All looked at his hair, wondering how he -got it. When they asked him, he said that he had climbed a tree and, -after tying his hair to a limb, jumped off. In this way the hair became -stretched as much as he wanted. Further, they could do likewise if they -wished. After Sʻhodieonskon had gone his way one of the men, saying, “I -am going to make my hair long,” climbed a tree and, having tied his -hair to a limb, jumped down. His scalp was torn off, and, falling to -the ground, he was killed. The other people, enraged, said, “That man -is Sʻhodieonskon; we must overtake and kill him.” Running after him, -they soon came in sight of a creek, in which they saw a man spearing -fish. Every little while, raising his foot, he would pull off a fish, -for he had sharpened his leg and was using it for a spear. They watched -him take several fish from his leg. When they reached the bank he came -up out of the water. They were astonished at the number of fish he had -caught and asked him how he had taken so many. “You can all see,” he -replied, “I have sharpened my leg and use it for a spear; when I get -all the fish I want I spit on my leg, and it becomes as well as -before.” Then he showed them how he did it. He put the fish he had -speared on a string. Then the men wanted to spear fish, so they asked -him, “Can not you sharpen our legs, so that we may spear fish?” After -he had sharpened their legs, entering the water, they went to work, -while he disappeared. Presently they began to feel sore and had caught -nothing. So they all came up, and sitting on the bank, they spat on -their legs and rubbed them, but this treatment was of no efficacy in -healing their wounds. Meanwhile Sʻhodieonskon was far out of sight on -his way to a new village. - -When Sʻhodieonskon drew near to the third village he called out, -Goʹweh! goʹweh! The people gathered around him, asking what had -happened. He told them that in the place whence he had come the young -men were killing all the old ones, who could be saved only if the women -would give themselves to the young men; so the women did so, and -nothing happened to the old men. - -Sʻhodieonskon then hurried to another place. When he arrived there, all -asked what the matter was in his place. “Another sickness,” he said, -but he had the medicine to cure it. This medicine was bear’s oil, which -he carried in a bark bowl (it was his urine). He sold it to the -villagers to be drunk with their food. When warm it crackled like salt. -Although they knew it was not oil, they drank it. As he left the -village he said that he had never seen such stuff eaten before, and -ridiculed them. - -Continuing his journey, Sʻhodieonskon met a man, and they sat down by -the trail. He offered the man a cake which corresponded to the oil he -had just sold, but the man refused to eat it and went his way. - -Sʻhodieonskon, not to be baffled, called up a couple of bears. When -they came to him he said: “I want you to carry me. I will rest one foot -on one of you and the other foot on the other. We will go in this -direction, running around until we meet a man. I will tell this man -that I will give you to him to mount, and when he places one foot on -each of you his feet will become fastened to your backs, whereupon you -must go in opposite directions, tearing him apart.” Having agreed to do -this, they soon ran around ahead of the man, to whom Sʻhodieonskon -said, “I have ridden these bears so long that I am tired of them; if -you would like, I will give them to you.” They seemed so tame and were -so fine-looking that the man gladly took them and jumped on their -backs, whereupon his feet grew fast to them in a moment. After running -together a little way the bears ran in different directions. The man, -badly injured and half dead, finally became free from the bears. He -said to himself, “Well, I have found Sʻhodieonskon.” - -Sʻhodieonskon, having journeyed farther, met a party of young women. -Stopping them, he said: “It is not best for you to continue on that -road—it is dangerous, for when you meet a man dressed in hemlock boughs -you must not be afraid, but must do everything he wants you to do, so -as to keep on friendly terms with him.” Going on through the woods, the -women soon saw something moving in front of them, which they noticed -was covered with hemlock boughs. They were frightened, but after a -while one of them, saying “I will not be afraid,” went straight up to -him and talked with him some time behind a tree. Then she came back, -telling the others to go, that there was nothing to be afraid of. So -they went, one by one, and after all had been there he went away. One -of the women whistled out his name and called him, but he had gone -after fooling them all. Sʻhodieonskon and the man in the hemlock boughs -were one. - -Sʻhodieonskon went on again, soon coming to an opening where there was -a number of bark lodges. Going into the lodges he said, “There is a man -coming to destroy all the people, and to escape him they must cover all -the smoke-holes, for he has a long spear which he thrusts into them to -spear the people.” Then he invented a name for the man. All went to -work covering the smoke-holes of their lodges. The chief of the village -had two beautiful wives. Sʻhodieonskon coveted them and did not tell -the chief the story of the man with the spear. When all the other -lodges were covered and full of smoke, Sʻhodieonskon ran over the -roofs, frightening everybody almost to death; not daring to go out, all -remained half stifled in the smoke. At last Sʻhodieonskon, climbing the -roof of the chief’s lodge, speared him to death and took his wives and -all he had. - -In due time the funeral of the chief was held, and all came to bury -him. Sʻhodieonskon, appearing among the mourners, cried, saying: “I am -sorry for the chief; he was a friend of mine, and now he is dead and -gone. I am so sad. I do not wish to live. You must bury me with him.” -So they put Sʻhodieonskon in the ground beside the chief. The next day -some boys who were out at play heard a man calling for help, his voice -seeming to come from the graveyard, whereupon they went to the spot. -The voice seeming to come out of the grave, they ran and told the -people. The people agreed to dig him up. When they had done so -Sʻhodieonskon, standing on the ground, said: “There is a very important -thing to be done. I came back because the chief had two wives; they -mourn for their husband, and I feel sorry for them. I am sent back to -marry the two widows.” After talking over the affair the people said it -was a great thing that a man should be sent back from the other world -to marry the widows of their chief, so they consented to the -arrangement, and Sʻhodieonskon, having married them, settled down. - - - - - -57. THE CANNIBAL UNCLE, HIS NEPHEW, AND THE NEPHEW’S INVISIBLE BROTHER - -An uncle and his nephew dwelt together in a forest, subsisting by -hunting. They lived in a lodge which had a partition through the middle -and a door at each end. Neither one ever entered the part occupied by -the other, all communication between them being held by means of -conversation carried on through the partition. Each went in and out of -his own part of the lodge whenever he liked, but never dared to cross -the threshold of the other’s room. - -After a time the nephew, a handsome young man, discovered his uncle’s -true nature—he was a man-eater, an Ongwe Ias. - -One day a woman came to the nephew’s room. The next morning at dawn the -uncle exclaimed, “My nephew has two ways of breathing.” The young man, -speaking to himself, said: “My uncle is mistaken. I am only talking to -myself.” “Oh!” said the old man, “My nephew can not deceive me. There -are two in his room, and I am glad that some wild game has come to -visit him.” - -The old man then said that he was going out to hunt. When the uncle had -gone the young man said to his wife: “My uncle knows that you are here, -and now you must heed my words, or he will kill and eat you. Three -other women have been here before you. He killed and devoured them all, -for they disregarded my warnings. Now, before I go, I will bring water -and wood and everything else you want, so you will not need to go out. -I will also get a vessel for your use. If you go out you are lost; my -uncle will surely kill you. As soon as I leave the lodge, he will come -back, for he knows you are here.” After he left the door, the young man -turned back and again warned his wife not to disobey him. - -The moment the husband was out of sight in the woods the uncle came to -the door. Having the power of commanding things to be done which he did -not see, the uncle said, “Let it be necessary for the woman to go out.” -When he saw that she did not come out he said, “Let the water with -which she is cooking boil away.” The water boiled away, but as she had -plenty more she did not go out. Seeing this, the uncle became terribly -angry, and said, “I will get her out in one way or another.” Now the -old uncle was a man-eater, and the nephew had discovered that instead -of hunting beasts and birds he hunted human beings, and that every man -or woman he met, he killed, and having brought home the body on his -shoulders, he cooked and ate the flesh. The nephew hunted game, for the -uncle had always made him find his own food. - -This day, as the young man was returning, he saw smoke rising from his -end of the lodge, whereupon he thought, “All is well; my uncle has not -been able to kill my wife.” When he entered he thanked her for her -obedience. In the evening about dusk they heard the old man come in and -knew that he had brought nothing. He called out: “What luck has my -nephew had to-day?” “I have had good luck,” replied the nephew. The -uncle said, “I found nothing.” Now he muttered to himself about his -nephew, blaming him for hiding his uncle’s game in his part of the -lodge, and saying that he would have his own. He heard the two -breathing and could not be deceived. Determined to have something to -eat, the old man pounded bones into small pieces and putting them into -a large kettle which he filled with water, he made soup. The husband -and wife on the other side of the partition did not talk. - -The nephew decided to leave the place. As he had been thinking of doing -so for some time, he had his plans well laid. Unobserved by his uncle -he had walked in circles around the lodge, going farther and farther -each day. When he had made paths three days’ journey in circuit he told -his wife what he intended to do. That night the uncle said: “I am going -to be absent two or three days. I can find no game in all this country -about here.” “Well,” said the nephew, “hunters go where they can find -something to kill and are often gone many days. I, too, am going -farther. Game is getting scarce in our neighborhood.” - -The young man, being possessed of orenda (magic power), had caused a -lodge to be built in a place distant six days’ journey. He told his -wife that he had an invisible brother in that lodge, to whom he would -send her; that this brother was then under the lodge, and that no -stranger had ever seen him. Hitherto this invisible brother had always -accompanied him, but in the future would assist her. Taking an arrow -from his quiver he removed the head. Then, after shaking his wife until -she was only a couple of inches long, he put her into the arrow and -replaced the point, saying, “In three days I will follow you.” Then -sending the arrow toward the east, at the same instant he heard the -calling of the Gwenhgwenhonh [128] (the feathers on the arrow were -taken from this bird), and all the way the arrow sang with the voice of -the Gwenhgwenhonh. He could see the trail of the arrow as it went -through the air. - -The nephew remained in his part of the lodge, waiting, and in three -days the old man appeared without game. When he came in, talking with -himself, he said: “What luck has my nephew had?” “Very good. I have -plenty to eat,” answered the nephew. The old man continued: “I found -nothing; this hunting ground is barren, and my eyes see no more game. -But though I have no fresh food, I have plenty of bones here in this -pile, which I shall break up and have a soup.” Then the young man heard -his uncle breaking up the bones; there was a terrible racket and -crushing. At last the young man said, “My uncle makes too much noise.” -“My nephew would not find fault if he were in my place. I am trying to -get something to eat,” came the retort, and the old man, paying no heed -to what his nephew said, kept hard at work. The next morning at -daybreak he said, “I am going to hunt, and I shall be away for three -days.” “I am glad,” thought the nephew; he was very angry with his -uncle and ready to fight. - -Taking the trail he had made, the nephew followed it for three days -before he made a straight line for his new lodge. Glancing up, he saw -the arrow’s trail,[129] which looked like a rainbow in the sky. He took -a long leap, and as he leaped he ran up in the air, far over the woods -and on a level which still kept him in the air. As he was going along, -he looked back to see whether he could discover his own trail. The -trail of the arrow, which was in the form of a rainbow, seemed to roll -up and dissolve in a mist as he passed along, ending in the dooryard, -where he had told his wife the arrow would strike. Entering the lodge, -there he found his wife. - -One day the invisible brother saw an arrow come into the dooryard; -striking the ground, it burst asunder and a woman came out. She went -into the lodge, where she saw her bother-in-law, who said: “I knew you -were coming. I am glad you obeyed your husband, for your obedience has -enabled you to accomplish this great journey.” He continued: “You have -never seen me before; no one but my brother has ever seen me, and he -only two or three times. I know what will come to us from the wrath of -our uncle; he will pursue us and if possible will destroy you.” The -husband was six days making the journey to the lodge where his brother -was, which was situated near a lake. - -When uncle got home and was talking to his nephew in the other room he -received no answer; at this he grew very angry. Making up his mind that -his nephew was not at home, he went out to look for his trail in order -to learn which way he had gone. Finally, on striking the trail, he -found it was some time since he had left; the footprints looked about -as old as his own made three days before. Going back to the lodge he -muttered: “I will follow him tomorrow; the world is so small that he -can not escape me. I will follow him everywhere.” Now, the invisible -brother, though a great way off, heard the uncle talking to himself, -heard his threats: “My daughter-in-law will never get out of my reach. -I will go to the outskirts of the world very quickly. I do not see why -he takes her away, thinking she can escape; he will never succeed, for -I will have her flesh.” The invisible brother told his brother what the -uncle said. - -The next morning the uncle set out. After following the trail until -night he determined to go home, trying again the next day. Looking up, -he saw his lodge was near. He had been going round and round. At this -he was angry, and said, “Tomorrow I will get on the trail again.” As -soon as it was daylight he started. As he went on he found the trail -was almost extinct, but he continued to follow it. He kept on until -midday, when he found that he had not made much progress. He was near -his lodge again. “Be it so,” he said; “let my nephew be possessed of -the sorcery of all the animals, I will have his wife’s flesh for all -that.” The uncle followed the trail three days more until at last he -reached the end, whereupon he cried out exultingly, “My -daughter-in-law’s flesh is mine.” Looking up in the air, he discovered -his nephew’s trail. While the trail of the arrow was lost, the -footprints of the nephew remained on the clouds.[130] - -After the old man had traveled one day, the nephew said to his wife: -“Now, we must go; our uncle is on our trail, and he is determined to -have your life. Therefore be cautious. Do exactly as I bid you.” As the -uncle followed on the ground the trail that he saw in the air, he -muttered to himself. The invisible brother heard him. All started for -the beach, the woman taking the lead, and the husband stepping in her -footprints. As they looked across the lake they could see smoke. The -husband said, “We will go yonder to that lodge and stop there for the -night.” As they were going along the beach he halted, and, taking a -clamshell from his bosom, threw it toward the other side of the lake. -At once the banks came so close together that the woman could step -over. After they had crossed, on looking back they could scarcely see -the other shore. The nephew had crossed to a new lodge in order to -delay his uncle, thinking that when the old man came to the water he -would be long in crossing and would lose the trail. Telling his wife to -say nothing, the young man left her, to hunt. - -Soon the uncle appeared on the opposite bank, running back and forth -searching everywhere. Feeling sure that they had crossed, he called -out, “Daughter-in-law! daughter-in-law! how did you cross the lake?” As -he labored up and down the woman stood watching him from the other -bank. Taking pity on the weary old man, though knowing he wished to -devour her, she said in her mind (she did not speak), “Why does he not -throw the shell?” [131] As she thought this, he heard distinctly what -she said in her mind. So he stooped, and picking up a shell, threw it. -The banks came together, and when she looked to see where he was, she -was terrified to find him at her heels. Catching her by the hair, he -said: “I knew that I should eat you.132 My nephew had no right to keep -the game from me. He took my game and held it as his wife.” With one -blow the old man cut her head off. She had been left alone, as her -husband was hunting, and the invisible brother was not near to warn -her, so she was lost. - -The lake had now expanded to its proper width. Taking off her raiment, -the old man threw it into his nephew’s lodge, saying, “Be you a -helpmate to my nephew.” He then cut the body open, finding that it -contained twins. He hid the children with the head and breast of the -mother in a hollow tree, and gave thanks that his nephew had preserved -the game so long, for he would have a second meal at another time. -After washing the bloodstains from the body in the lake he put the body -on his back and then threw the shell. When the banks closed together, -he stepped over, and as he looked back, he saw the lake spread out -again. - -On coming home soon after, the nephew expected to see smoke rising from -his lodge, but saw none. “There! my word has come true; she has -forgotten my warning.” Looking around, he saw his uncle’s tracks, -whereupon he said, “Such is my luck. I can not help it.” Then he began -to cook his meal. Shortly he discovered his wife’s clothing. Having -become accustomed to his uncle’s behavior, he was not much astonished, -nor did he feel very badly because his uncle had now killed his fourth -wife. While cooking supper he had to go for water. As he stooped down -to get it, he heard a voice say, “Your uncle has killed me. Your uncle -has killed me, has killed me.” On looking toward the willows out of -which the voice came, he saw them bespattered with his wife’s blood, -whereupon he knew that she had been murdered. He had two proofs now—his -uncle’s tracks and the speaking blood. Becoming disheartened, he -decided never to go back to his uncle’s lodge. He continued hunting -with two dogs, and being successful, took pleasure in doing this. On -returning to camp one day he discovered tracks around his fire—two -little trails. For some time he paid no attention to these, though he -found them whenever he came home. They looked like children’s tracks, -but he could not believe they were such, thinking that perhaps some -little animal had gotten into the lodge. At last, looking at his store -of meat, he saw that one of the pieces was gone from the row; he -thought some animal must have taken it. Things continued in this way -until finally the meat was carried away at such a rate that he resolved -to find out what was going on at home. The next day still more meat was -taken. He found that the stolen piece had struck the ground, and having -been dragged out of doors, had been drawn along. He followed the trail -until he came to a big hollow log, at the opening in which the trail -disappeared. While sure that some animal lived in the tree, he made no -further discovery. - -The next day the nephew started off to hunt, but after going a short -distance into the woods, he stopped to watch his lodge. Looking down -from a hill near by, he saw two little children run into the lodge. -Thereupon, hurrying back, he continued his watch. He soon saw them come -out, dragging a piece of meat. (They used to go to where the meat was -hanging, and climbing up as best they could, throw it to the ground.) -They had all they could drag, for two pieces were tied together. Going -straight to the farther end of the log, they disappeared, dragging the -meat after them. He thought, “Tomorrow I will catch them.” He had -learned that they could talk, for as they pulled the meat along, he -heard one say, “Hurry up; father will soon come.” - -The next morning, after going a short distance, he hid himself and -waited. The time seemed long. At last the children came from the log, -and entering the lodge, closed the door. Then the father ran up and -went in himself, fastening the door after him. The moment the children -saw him, they began to cry. “Why do you cry,” he asked, “I am your -father. Do not cry.” At this they stopped crying. Then he said, “You -will stay here with me.” As he had overheard them calling him father, -he asked, “How do you know that I am your father?” As he questioned -them, sitting by the fire, he on one side and the two children together -on the other, one of them, who was slightly larger than the other, -said: “Your uncle came over here and killed our mother, cutting off her -head and her breasts. Then he threw her intestines into a hollow log. -We were among the intestines, and as the breasts were there, we drew -milk from them and so were able to live. Her head is there with us now. -As the boy answered readily, the father asked him what they did with -the meat they took from the lodge. “We come,” said the boy, “to get the -meat to feed our mother.” The father said, “You must now live with me.” -He then made little ball clubs and a ball for them to play with in the -dooryard; he was so kind that they were willing to stay. - -Whenever their father went hunting they would go and feed their mother. -Once when the father came home, one of the boys said to him, “Our -mother is very hungry, for we have not fed her today.” The father -replied: “Feed her; give her all she will take. I have no objection. As -you know, we always have plenty of meat, so you may take as much as you -please to feed your mother.” He was very kind to the children, because -he loved them, and to keep them from running away, he let them do as -they liked with what was in the lodge. He soon discovered, however, -that his stock of meat was disappearing very fast, faster than he could -bring in more. This continued until he began to feel discouraged and -frightened. The boy said to his father when the latter returned one -day, “My mother eats all the time,” telling how much she ate, and asked -his father to go and see her. The father went to the tree with the -boys, and on looking in, saw two great eyes in a skull from which the -teeth were projecting and the flesh had disappeared, and the bones of -which were somewhat bruised. - -The boys asked, “Now, father, what do you think?” “I am afraid,” he -answered, “that after she has eaten all our meat she will eat us.” - -“Let us go to some other part of the world, so she will have to travel -far to overtake us,” said one of the boys; “we can not feed her any -longer, for she never gets enough now, and we are tired.” The man saw -that, do what they might, she would not be satisfied. The boys said, -“We will go away first if you like.” The father answered: “You may go. -Your mother has become a man-eater. You may escape.” The next morning -the boys started westward with the dogs. The father said he would not -go just then, but that he would follow. He had to go in another -direction and therefore would go southward first. When the children -were a short distance from the lodge the dogs looked at them, and -thinking how hard it was for them to trudge along, the larger dog said -to the larger boy, “Come! get on my back;” and the smaller dog said to -the smaller boy, “Come! get on my back.” Both mounting the dogs, away -they went. The dogs ran so swiftly that the hair of the boys’ heads -streamed backward, and they enjoyed the ride so much that the woods -were full of their laughter. After they had gone a long distance, for -the dogs went like the wind, they saw traces of human beings. There -were places where the trees had been cut down. The dogs said, “Now you -would better slip off and go on foot to the settlement.” The boys were -unwilling to go, but the dogs were determined, and shaking themselves, -as if they had just been in water, the children tumbled off. Telling -the children again to go on to the settlement, the dogs went back to -their master. He had told them that he would leave in two days, for -then the Head would come out of the tree and go into the lodge; then -climbing up to the place where the meat was kept, the Head would eat it -all. - -The boys had told their father that by going southward he would find -uncles who might help him escape, for they were just such powerful men -as his old uncle was. When the dogs got back to their master they said -that he must make every effort he could to escape; that they would -remain until the last piece of meat was gone, but that he must go at -once. The lives of all were in danger, for when the meat was all eaten -the Head would fly in the direction of her people, although they (the -dogs) would stay and detain the Head as long as possible. “In three -days all the meat will be devoured: flee for your life; go south toward -your other uncles, for she will follow you,” the dogs said. - -The man did as the dogs advised, starting off southward and going with -great speed, for he was a good runner. Two days after he had left home -one of the dogs overtook him and said: “The meat is all gone and she is -now trying to find the trail of her children. She can follow it as far -as they walked, but no farther, for we took them on our backs at a -certain distance from the lodge and carried them far away. They are now -in the west. Be on your guard. She will soon strike your trail and -pursue you. Follow me! The Head is very angry.” As the dog looked back -he said: “The Head has started and is coming. We have never seen so -great witchcraft as she has, although we have seen much, but this we -are not able to comprehend. As you have always said, there is no one -living who can outrun you; now use all your strength.” - -When the Head started, the dogs left behind did all they could to delay -her, biting her whenever she turned to pursue them, and dodging into -the ground. As the Head went on again they would spring at her; and -when she turned on them they would again escape into the ground. Her -track could be seen plainly, for the bark was all bitten from the -trees, where the dogs kept her back and prevented her from flying -ahead. - -All at once, one of the little boys, far off in the west, said to his -brother, “Our father is to be pitied; our mother has turned into some -strange being and is pursuing him.” Soon a second dog came up to the -man, saying, “Your wife has changed into a Flying Head and is possessed -of such power that we do not know how to detain her any longer. My -brother dog and I are doing all we can, but you must hurry; you must -keep straight ahead. Go always toward the south.” The man ran with all -his might. Seeing a lodge at a distance he ran up to it, and entering, -said to an old man sitting there: “Uncle, help me! Something is after -me that is going to take my life. Help me!” “All right. Although I do -not know what it is, I will help you all I can; but hurry on to the -next lodge; there you will find your aunts,” replied the old man. The -man had got about halfway between the two lodges when he heard a -terrible noise. Looking back, he saw that the Flying Head had reached -his uncle’s lodge, and that they were fighting with all their strength. -There was a terrible struggle about the lodge. Soon he saw that his -uncle was killed, and that a great black cloud rose up into the sky -from the spot.[133] The uncle had told his nephew that after the Head -had killed him a dark cloud would go up to the very heavens. At that -moment the dog came up again, saying, “Your uncle is killed; he was -never beaten before in his life.” When she had killed his uncle the -Head rushed after the husband, for she had eaten every bit of the -uncle’s flesh in a moment. “Hurry!” said the dog; “we are sure to die; -we have but two places of refuge left, it is through your uncle who -killed her that she has become a witch.” - -As the man ran on, nearly exhausted, he saw a lodge, and running into -it, he called to his aunts, “Help me! Help me! Something is after me to -take my life.” “Poor man,” said his aunts, “hurry on; we will do what -we can to delay the Head. Go to the next lodge, where your mothers -live; if we can not detain her, perhaps they will be able to help you.” -He was not out of sight when he heard his aunts call to their children -to have courage, and then he heard a great tumult. When the Head flew -into the lodge, it bit at everything with which it came in contact, -tearing it to pieces. The women attacked the Head with clubs, and there -came to his ears the sound of the blows of the clubs on the skull. When -halfway to the other place, all was still at his aunts’ lodge. - -Suddenly he heard his brother calling out, “Run! or we are lost.” The -invisible brother who urged him forward pushed him by the neck whenever -he was near, and then they seemed to run faster. They were in a great -hurry to reach the lodge, and he pushed him on until they were there. -Thereupon the man called on his mothers, saying, “Mothers, help me! -help me!” “Oh, poor son! you are in trouble; go on—we will do what we -can.” He hurried through the lodge. The Head came in as he went out, -and the dog, running around the lodge, urged him on. The brother was -invisible when they passed through the lodge. The mothers called out to -all their children, “Kill the Head if you can!” All got their most -deadly and potent weapons, and the two brothers heard the old mothers -urge their children to fight with all their strength. The dogs remained -outside the door, ready to fly at the Head when she came out. One of -the women stumbled and fell, whereupon the Head, after catching and -hurling her out, devoured her in an instant. - -The old mothers now cautioned their children again to take great care -and make no missteps. Now the youngest one thought of some bear’s fat -they had in the lodge, and the idea came to her that the only way they -could kill the Head was by use of this. After the Head had eaten the -first girl and was chasing the others through the lodge the bear’s oil -began to boil.[134] As they threw the boiling oil, it singed and burned -the Head, killing it (the animated Head was merely the skull with long -projecting teeth). - -All wishing to give thanks, the mothers said: “We ought to have a game -of ball. Your brother is free. It is our duty to give thanks. The ball -shall be this Head.” Picking up the Head, she carried it out, calling -in a loud voice, “Here, warriors! is a ball you can have to play with.” -Soon a great crowd of people came together with their netted clubs and -began to play. All the players were wild beasts of the woods. The man -stood near and saw the wild beasts playing ball with his wife’s head. -All tried to get the ball, and in this way they wore it out. - -The dog now came up to his master and told him that his wife was dead; -and when it said “Your wife is dead,” his strength seemed to leave him; -his arms dropped down, and he was sad. The invisible brother said: “You -feel grieved; for my part I am glad. I do not see why you should be -sad; she would have devoured you if they had not killed her. Now there -is nothing to harm us. Your old uncle has gone back to his own home and -will not trouble us now that he has eaten your wife’s flesh.” He added: -“Your children are living in this direction (pointing westward); be of -good courage, and go after them. I shall return. You will continue in -one direction with your dogs until you reach the boys. You need never -fear to suffer such hardships again.” So saying, he went home, and when -the brother looked after him he had disappeared. - -The man and his dogs went toward the west. The dogs had left the -children in a place near a village where an old woman lived with her -granddaughter. While the young girl was in the woods gathering fuel she -heard the sound of voices. On listening, as the wind came directly to -her, she discovered that they were human voices, and thought, “I will -ask grandmother what to do.” When she reached home with her wood she -told the old woman that she had heard children crying and asked her to -go to the woods to hear for herself. The old woman asked: “In what -direction were the voices? It is a pleasure to know that there are -children yet alive; they must be for us.” They went to the place. “Now -listen!” said the girl. “True,” said the grandmother. “Look everywhere -and find these children; they may be sent to us, as we are alone.” The -girl followed the sound, which she could hear distinctly as coming from -the ground. She kept on until she found the two children, seemingly a -year old, one slightly larger than the other. Going up to them she told -them to stop crying; that she would be their mother. As she stood there -talking her grandmother came, who pitied the children; she found that -they were clothed with skins. The grandmother said: “Now stop crying. -You shall be our children. I will be your grandmother and my -granddaughter will be your mother.” The girl added: “All we have shall -be yours. I will love you as a mother.” The boys stopped crying. Each -had his little bow and arrows and ball club. The children went home -with the women. The old woman said: “We will take care of these -children. There are many people in the village, but not a child among -them all. I lived here a long time, but have never seen a little -child.” The children soon seemed larger and sometimes would go to hunt -birds. They were never gone long at a time, and never went out of sight -of the lodge. “Grandmother,” called one of the boys one day, “come and -see what we have killed; it is all spotted and lies yonder in the -weeds.” “Where is it? Where is it?” she asked. The boys led the way, -but she could hardly keep in sight of them, as the weeds were tall. On -reaching the spot she found a fawn, a few hours old, which they had -killed. She carried it home, saying to herself: “I am thankful to have -these children; they will be great hunters in time; their game is -getting larger. First they kill birds, now a fawn.” When they did not -feel like hunting they would play out near the lodge and then go in and -sit down. - -One day one of the boys said, “Our father is coming.” The other said, -“I hardly think our father is alive.” The old grandmother overhearing -this, told the boys to go out and shoot birds, for she wanted some to -roast and eat. The next day while the children were out a man came into -the lodge. The invisible brother had told him where he would find his -children, and that he must say when he came to the old woman’s lodge, -“Grandmother, I am thankful to see you,” and to the girl, “Sister, I am -very glad to see you.” As he went in he saw the old woman and saluted -her as grandmother; to the girl he said, “Sister.” One of the boys -outside said, “Our father has come.” The other replied: “I do not -believe this is he, for our father had two dogs. There are no dogs with -this man.” As the boy was bound to know, raising the doorflap slightly, -he saw his father sitting with his elbows on his knees and his face in -his hands. Noticing a red spot on his jaw, the boy said further: “Look -for yourself; see, he has a mark on his face; it is really he. Let us -go and see which way he came; we can tell his trail, and we will follow -it and see whether we can find the dogs.” - -They had gone but a short distance when they found that the dogs had -gone in another direction, whereupon one of the boys said: “Let us -follow their tracks; father loves those dogs; let us find them.” In the -evening they found one dog sitting on a fallen tree. The larger boy -said: “There sits one of the dogs.” “Let us go and see if it is really -father’s dog,” said the other. On hearing the children’s voices the -dogs were as much pleased to see them as the boys were to see the dogs. -The boys now said, “Let us all go home.” The boys did not know the way, -however, so the dogs took the lead. It was late at night and very dark, -and the people at home were frightened and very anxious about the -children, not knowing where to look for them. When the boys came back, -the grandmother asked: “Why were you gone so long? Why did you frighten -us so?” “We were looking for our father’s dogs,” said they. Thereupon -they went into the lodge, the dogs following. The man was lying down, -so all went to sleep. All were now together again. - -The young woman was the man’s own sister and the grandmother was his -grandmother. They all lived very happily together. And this is the -story. - - - - - -58. DOONONGAES [135] AND TSODIQGWADON - -Doonongaes, who lived at one end of Ganyodaes,[136] or Long Lake, had -such orenda (magic power) that no one in that region could influence or -control him. He claimed the lake and all that lived in its waters. - -Doonongaes had a servant, Skahnowa,[137] who lived at the other end of -Ganyodaes, which was so long that one end of it could not be seen from -the other. Skahnowa’s work was to patrol the lake and keep off -intruders. One morning early he jumped up, saying, “I must be on my -rounds, for if I do not I shall be punished.” So he hurried along the -shore; soon he saw some one with a pole, evidently fishing. Skahnowa -approached and, seeing him eating a fish, he asked, “What are you doing -here?” “Oh! there is a great deal of fungus138 growing on the hickory -trees here,” replied the intruder. “If you are getting fungus from the -trees, why do you go to the water?” asked Skahnowa. “You see,” said the -man, who was Djidjogwen,139 “the fungus is sandy and I go to the lake -to wash it.” “Well,” said Skahnowa: “I think you have stolen something, -and you better give up one of your own people as a gift in payment140 -for what you have taken. The owner of this lake will come soon and he -will settle with you. I am going on.” Djidjogwen stood on the bank and -kept thinking: “Can this be true? It is very strange if it be true that -one person owns this lake.” Going to his master, Skahnowa said: “I have -news for you. There is a man yonder at Dediosteniagon141 who is getting -fish out of the water very fast.” “I will stop him. I like to amuse -myself in this way,” said Doonongaes, who got his kettle ready at once -and, taking his club, started for the place. - -Skahnowa continued his journey around the lake. When Doonongaes came in -sight of Dediosteniagon, looking around carefully, he saw a man [142] -some distance off. “Oh! that is the one,” thought he, and diving under -the water he came out right in front of Djidjogwen, who had pulled out -a great fish a moment before. “What are you doing?” asked Doonongaes. -“What business have you to meddle with my game animals?” “Oh! you are -mistaken. I am not meddling with them. I am merely eating the fungus143 -that grows around here,” replied Djidjogwen. “Then how came that fish -here?” asked Doonongaes. “As I stood here a small bird flew along above -the water, and a fish, leaping up to catch the bird, perhaps, jumped -out here on the shore,” said Djidjogwen. “Oh! that is not true; I will -punish you,” snapped Doonongaes. Djidjogwen started to run. Doonongaes -followed and, striking him on the head with his club, killed him, -remarking, “That is the way I treat intruders on Ganyodaes.” He then -threw the body of the dead man over his shoulder and, after reaching -home, cooked his flesh. When the flesh was cool he ate the meat, which -he enjoyed much, and thanked Skahnowa for what he had done. - -One morning Doonongaes said to his servant: “I am going on a long -journey, and I want you to be faithful in the performance of your duty. -If you find a trespasser, kill and eat him.” “Very well,” replied -Skahnowa, “it shall be done as you say.” - -Doonongaes went westward, traveling day and night for a month. He -traveled till he came to a broad opening.[144] In the middle of the -opening he saw a lodge, which he could not reach without being seen. -“Very well,” thought he, “I will go underground.” He went into the -ground, and going forward until he thought he was at the right place he -came out. Peeping through a crack in the lodge wall, he heard singing, -and saw that there were two very old women inside. The words of the -song were, Onen waongiʹons ne ganio.145 “That does not sound well,” -thought Doonongaes; “I may get killed here. I will see whether I can -not steal this lodge.” So he pushed his horns under the lodge; then -lifting it on his head, he rushed away, carrying it on his horns. He -came very soon to the edge of the woods and ran into it. Finally he -heard a noise in the lodge. “Well,” said a voice, “it seems to me that -there is a terrible wind blowing.” (He went at such speed as to give -the impression of wind blowing past the lodge.) The other woman said: -“You must do all you can to stop it. Let us stand, you in one corner -and I in the other and sing our wind song.” Taking their places, they -said: “We beg you who have care of us to stop this wind. Our lodge is -so small that we are afraid it will blow away.” Then they sang Gaintho, -Gaintho.146 One of them, seeing the lodge moving, called out, “Hwu,147 -our lodge is moving.” “Well,” said the other, “maybe Doonongaes has -come; he always troubles poor people; hurry up, go out and see.” So she -went out through the smoke-hole, and, looking around, saw that they -were far out in the dense woods. On taking an observation to see -whither the wind was going, she saw a long black body moving, and she -saw that their lodge was on it. Going in, she said, “As I looked down -the wind I saw a very black thing, which was so long that I could not -see the end of it.” “It is just as I said to you,” said the other -woman; “this is Doonongaes, who is making sport of us. Now, do your -best to punish him.” - -These two old women, who were Gwidogwido [148] people, and sisters, -were possessed of such very powerful orenda (magic power) that it was -hard to conquer them by sorcery. Taking their clubs, therefore, they -went out of the smoke-hole. Then the elder of the two said: “Go to the -end of his tail; something is sticking out there. Strike it, and I will -try to cut its head off.” While the younger sister went to the tail, -the elder went to the neck joint. The younger sister, seeing objects -which resembled fins sticking out, began to pound these; soon she saw -that she was driving them in. “What shall I do,” thought she; “my -sister said these things would crumble to pieces.” She kept on -pounding, however, until she saw that something like milk began to come -out. She stopped striking them, whereupon the milklike fluid turned -into foam and came out stronger and stronger. At last, becoming -frightened, she ran to her sister, whom she found lying down, doing -nothing. She said, “Oh! my sister, what is the matter?” “Oh!” said the -elder, “I can not do anything; he has overpowered me by his orenda -(magic power); do the best you can.” The younger, driving their flint -knife into the neck joint, began to hammer it; finally the knife went -out of sight. Then she asked her sister, “What shall we do now?” “Our -only safety is to run away,” was the answer. The younger sister, going -down the smoke-hole, got a narrow strip of the skin of Djainosgowa. -This was the container of their magic power, or fetish. Coming back to -her sister, she said, “Now I am ready.” The elder answered: “Take hold -of one end of the skin and I will take the other. Then let us run to -the end of Doonongaes’ tail, where we will jump off and get away as -fast as we can.” It was a good while before they came to the end of the -tail. Then jumping off, they hurried along, not on the straight trail -but somewhat to one side of it. - -Doonongaes, who was running all this time with great speed, said at -last, “I do not hear anyone talking.” Then his neck began to feel -tired, and he said, “This lodge wearies me,” and jerking his head, off -went the lodge, falling some distance away. On going up to it he found -it empty. “Very well. We shall soon see about this,” thought he: “No -one has ever been able to get away from me. I will put these two out of -the way.” Thereupon he ran back as fast as he could, saying, “When -could they have escaped? Oh! my neck is sore.” As he went he snuffed -the air to find the women. Halting and looking around he saw tracks -where they had jumped from his tail, for the earth was torn up. “Ha, -ha! you think you are going to escape me,” he said, starting with -lightning speed on their track. He ran until night. Toward morning he -said: “The pain in my neck is increasing. I wonder if I should better -go back. No; I can not give up this chase. I have always thought I -could allow no one to overpower me, so I will keep on.” At midday he -came to the end of the women’s trail, and could track them no farther. -Now, he thought, “What shall I do, for I am determined to put them out -of the world?” - -Standing up, he became taller and taller until at last he stood on the -tip of his tail with his head high in the air. He saw a smoke far off -on one side, so he came down and shot off in that direction, reaching -the place in a few moments. Halting by the lodge, he thought: “I hear -some one inside. Very likely magically powerful people live here.” On -peeping in, he saw a very old man sitting down smoking, with his head -bowed. Doonongaes watched him for some time; at last the old man, -looking up, said: “Hwu, my nephew has come! Well, nephew come in. Why -do you stand outside?” “This is my uncle’s lodge; it seems he knows -me,” thought Doonongaes; so he went in. “Well, nephew,” said the old -man, “I am glad to see you. I have been expecting you for a long time.” -“Well, I have come. What do you want?” said Doonongaes. “Oh! you and I -will fight against each other,” replied the old man. “That suits me -exactly,” answered Doonongaes; “it is the very game I amuse myself -with.” “We will wait until noon tomorrow, when the fight will begin; -you can stay here with me until then,” said the old man. This old man -was the grandfather of the two women who were trying to escape. His -name was Gwidogwido. The next day the old man said, “Now, let us go.” -They went through the woods until they came to an opening, whereupon -the old man said, “Here is where I always fight.” Seeing the ground was -covered with bones, Doonongaes became greatly frightened and asked, “Is -there not some way to annul our pact, for I want to continue my -journey?” “No,” replied the old man, “we have agreed to it.” “What -would happen if I should refuse to play?” said Doonongaes. “Well, if -you do not want to fight, give yourself up to me, and I will do what I -like with you,” answered the old man. “If I do that I suppose you will -kill me; so we may as well fight,” replied Doonongaes. - -Thereupon the fight began. Doonongaes had a basswood club, while the -old man had a mallet. As they fought they moved around the opening -until they came to the farther end, striking at each other all the -time. At the end of the clearing they began to tear up trees, which -they hurled at one another. They opened a broad road through the -forest, uprooting the trees as they fought. They advanced until they -came to another clearing, at the farther end of which they saw a -village. Doonongaes now got another basswood club, for they had thrown -away their weapons when they began to hurl trees. The old man had to -defend himself with his hands and arms until they reached the village. -There he picked up a lodge, which he threw at Doonongaes, whereupon -Doonongaes threw another lodge at the old man. Thus they continued -throwing lodges as they went along, until a great cry was raised by the -people as they saw their lodges smashed on the heads of the combatants, -and so all attacked the two men. - -The people of the village were Djihonsdonqgwen [149] people, who were -great fighters. They determined to punish the two men, so with their -flint knives they killed the old man Gwidogwido, but Doonongaes ran out -of sight, shouting, “I have always said that nobody could conquer me.” -He added: “It seems to me that there is something in my neck. Can it be -that a limb fell on it, and a splinter stuck into my neck?” - -Doonongaes went on until he came to a new lodge. “Perhaps,” thought he, -“another uncle of mine lives here. I will have a look.” Peeping through -a crack, he saw two little boys playing with a man’s head, and heads -all around the lodge with flesh on them. He wondered where the boys got -these for they were too small to go out to hunt. “Perhaps they will be -able to cut my head off,” thought he, running away. A few moments later -one of the boys said to the other, “Did not you think some game came to -the lodge just now?” “Yes,” replied the other. “Well, let us hurry out; -we will soon bring it back,” said the other. Taking their knives, they -ran out and around the lodge. Seeing the trail, they ran along it until -they were at Doonongaes’s heels. When he turned and saw the two boys -behind him, each with an uplifted knife ready to strike, he seized the -first boy and threw his knife away. Then he did the same with the other -boy, and putting a boy under each arm, he hurried on. As he went along, -he saw a high precipice, whereupon he said, “Perhaps I had better throw -these boys over, for they annoy me.” After throwing them over the -precipice, he walked on. Presently he heard “Tcu! Tcu! that man walking -over there falls (is about to fall).” Doonongaes turned around to see -where the voice came from, with the remark, “This sounds as though they -meant me.” He stood looking around; soon he heard some one laughing, -and saw a man high up on the cliff. “It is absurd that he should make -sport of me,” said Doonongaes; “I will punish him.” Doonongaes hurried -toward the man, who was ahead. When he came to the spot where he -thought the man was, he could not find him, and could see no one. Soon -he saw far ahead the man peep from behind a tree, then dart back and -peep out again. Doonongaes ran to the tree, and going around it, said, -“Now, I will punish you, you scoundrel”; but he found no one there. He -looked everywhere. At last he saw another tree far ahead with the man -peeping from behind it. He hurried to the place, saying as he ran after -the man around the tree, “I have caught you”; but when he got around, -he could see no one. “This is provoking,” said Doonongaes, “he is -making sport of me; I must punish him without fail.” - -Doonongaes sat down under the tree to rest from the chase and closed -his eyes; in a little while he was sound asleep. The man came back and, -seeing Doonongaes asleep, said, “I thought this man said he was going -to beat me.” As he stood looking at Doonongaes he resolved to kill him. -Taking out a flint knife he cut his throat. At first foam came from the -cut but no blood; then it seemed as if Doonongaes blew a great breath, -whereupon out came the blood streaming in every direction. Then -Doonongaes died. “I did not have much trouble,” thought the murderer, -who was one of the Djoñiaik [150] people, “though he called himself -powerful”; and sitting on the tree above the body he continued to -laugh. - -When Doonongaes was killed his blood ran down the precipice. The people -who lived in the ravine below said they saw it. “This looks like the -blood of our people, like the blood of our great chief.” They all -gathered at the place where the blood was coming, and one of the -tallest men said, “I will try to look over.” He stretched himself up, -but could see nothing except the bare cliff. Then another man got on -his shoulders, a third on the shoulder of the second, another and -another doing likewise until in this way they reached the top. Djoñiaik -saw men coming, and noticing that they were the same kind of people as -Doonongaes, he said, “They are so many I will run away.” So, slipping -down from the tree, he was off. - -The men looked around—there lay the great chief of their people. One of -them, who became chief for the time, said: “Every one of us must do his -best (in the exercise of orenda). We will try to make him alive again. -Let two of you build a very large fire and two of you go to the end of -a lake for a thing that has been of great aid to our people—the white -pebble. Go quickly; and two more go to Doonongaes’s lodge at the end of -Ganyodaes, to get his fisher-skin pouch and bring it here; and two of -you go to the end of the earth and notify our grandfather, who lives -there. Tell him what has happened and find out what he thinks about it. -Let two go to the place where the rocks are the highest in the world, -for in that place lives a man who is master of the thing that has the -greatest power in the world. Let two get on the trail of the man who -killed our chief, Doonongaes; when they overtake him, let them kill him -if necessary, but if not let them bring him here and we will do what we -like with him.” In a short time the two appointed to make a fire had an -enormous one burning. The two sent for the white pebble reached a lake -surrounded by a hemlock forest that seemed to grow on rocks without any -earth. On looking around, the two men saw many stones of the kind for -which they were sent. Having picked up the right one, they went back -immediately, saying on their return, “We have brought what we were sent -for.” The new chief thanked them. Now all the people waited. - -The two men sent to Doonongaes’s lodge reached the lake, and as they -went along the bank, one of them said: “I am getting hungry. Let us -have some fish.” “Very well, we will catch some,” replied the other. -Soon they had a number of fish, and sitting down on the bank, they -began to eat them raw. Skahnowa saw these men eating fish, so he came -near and asked: “What are you doing? You are stealing my fish.” “Oh, -no!” replied the men; “this lake does not belong to you.” “Well, to -whom does it belong?” asked Skahnowa. “It belongs to the Controlling -Power,” was the reply. “No, the man who owns this lake has ordered me -to watch it,” said Skahnowa. “What is his name?” he was asked. “His -name is Doonongaes,” he replied. “Well,” said the two men, “Doonongaes -was killed some time ago.” “Are you sure of that,” asked Skahnowa. -“Yes; we have just come from the spot where his body is,” they said. -“Where is that?” asked Skahnowa. “At Broken Land, where the laughing -man lives. You know where that is,” they said. “Oh, yes,” answered -Skahnowa; “I will go and see. If he is dead, I suppose I shall get -possession of this lake and own it myself.” “Take the trail we came -on,” said the men. Then they went their way, while Skahnowa took the -trail along which they had come. - -The two men searched Doonongaes’s lodge, but for a long time they could -find nothing. At last they found in the smoke hole the pouch they -wanted. They took it out with them, and running very fast, they -overtook Skahnowa when he was almost at Broken Land. The three went on -together and in time came to the place where Doonongaes lay. Skahnowa, -looking at the remains, said, “It is true that he is dead, and yet he -thought no man could kill him, so greatly did he esteem himself.” The -two men delivered the pouch, and then sat down, waiting for the others -to come. - -The two men who went to their grandfather arrived at the place they -thought was the end of the earth, whereupon one of them said: “We are -here. Now how are we to find where our grandfather lives?” The other -answered, “I wonder if this is really the place?” They went along the -edge of the water, which was only a small lake, not the end of the -earth. Keeping on, at length they went around the lake. Seeing their -own tracks ahead, they said: “The other two men have passed here. Let -us go this way.” After going around again, they said: “Two more men -have come up. Now let us hurry and overtake them.” The two had not gone -far when one of them fell down with a great cry, saying: “I can not go -any farther. There is something in my foot. You finish the journey -alone. On the way back you can stop for me.” “Very well,” said the -other. On running around the lake still again, he said, “There are six -men running; now I will do the best I can. Why! there is a man sitting -ahead on the bank. Well, I thought I would overtake those people soon.” -The man who was sitting down, on turning to see who was running up, saw -his friend. The runner said to himself, “Why, it looks like my friend -who hurt his foot.” On coming to him, he asked, “What are you doing -here?” “I am resting; my foot is nearly well now, and I will start at -once. Did you go around and come back?” he asked. “Oh, no! I was on the -trail all the time,” came the reply. They set out together. One said: -“This must be a small lake. When we come to the other end we will go on -in a straight line.” - -They now watched the sun, and when it was at the other end of the lake, -they took their course from it, and then traveled a long time straight -ahead. Again they reached the limit of the land. Once more they said: -“It seems that we have come to the end of the earth. Let us look for -our grandfather’s lodge.” They saw an opening or clearing, and on the -farther side smoke arising. They found a lodge there, and on looking in -saw an old man, at which they said one to the other, “I wonder whether -that is our grandfather.” While they were looking, the old man, -straightening himself up, called out: “Come in, grandsons. Why do you -stay outside?” They looked at each other, saying, “How did he see us, -for his back is toward us?” Going around the lodge, they entered. The -old man said, “You have a message, otherwise you would not have come; -but let me get my pipe first.” [151] Taking his pipe and beginning to -smoke, he said, “Now I am ready.” “Well,” said the two men, “our people -are assembled in an important condoling council, and they said to us: -‘Go to our grandfather; tell him that our chief has fallen and that we -want to make him alive again.’” “Very well,” replied the old man, who -was one of the Ganos (Spring-frog people); “you have come on a very -important errand and I will give you something that will be of great -use to you, in fact the only thing that can bring your chief to life -again.” Going into a hole in the ground, the old man returned with a -white flint in the form of a canoe, about as long as a finger. In one -end of this white flint canoe was some black paint and in the other end -was a powder—a medicine of some mysterious kind. The old man said: -“When you go to use what I give you now, color your faces with this -paint, then paint your dead chief’s face with it also; and after that, -put this powder on the edges of the wound and wash his face with cold -water. Then blow on him and he shall come to life. When he opens his -eyes, put this powder into water and give it to him to drink.” Hurrying -off in the boat, they arrived at Broken Land without delay. They said: -“We were hindered by the lake.152 We kept going around it.” The new -chief replied, “People seldom get away from that lake, which is called -Ganigonhadontha Ganiodae152 (the delirium-making lake); it puts men out -of their minds.” - -The people now waited for the next two men. Those two went ahead till -they came to an opening lengthwise in the trail. On looking around, -they could see people sitting here and there. One of the men said: “I -wonder what they are doing. Are they watching and guarding the opening? -We must pass.” They passed by unharmed and traveled till night, when -they came to a hollow tree lying on the ground. They crawled into this -and had been there only a short time when some one rapped and said, -“Well, are you here for the night?” One answered, “Yes; we are.” “What -would you do if the Ganiagwaihegowa should come?” was asked them. “Oh! -we should like it; we should play tag and have a good time,” they -replied. Soon they heard a voice saying: “Come out as quickly as you -can. I have come to help you, for this is a very dangerous spot. The -magic power (orenda) of the man you are looking for extends to this -place, and he has a great many other places under his control. You must -follow me, or you will not live through the night.” They went with the -owner of the voice, seeming to rise in the air as they journeyed. After -a while the guide said, “Stop here and see what would have happened to -you if you had stayed in the tree.” As they looked back, they saw -Ganiagwaihegowa [153] tear the tree into bits, which flew around in -every direction. Ganiagwaihegowa looked for the men, saying: “He who -notified me said that two men were here. He always disappoints me, but -if he does this once more, I will cut his head off.” Then -Ganiagwaihegowa went away. The guide said, “Ganiagwaihegowa has gone -home, and you are now safe.” - -They spent the night in another hollow tree. The next morning they -hurried on and at midday came to the place where the rocks were -high—the highest rocks in the whole world—on the summit of which lived -the old man. As they stood at the foot and looked up, they said, “How -is it possible to get up where that old man lives?” but they went. They -searched until they found a ledge that seemed to ascend in a spiral; -this they began to climb, one ahead of the other. Sometimes they -slipped, almost falling off. At length the man ahead slipped on a round -stone, and over he went, striking on the rocks as he fell and going -down out of sight. “Well,” thought the other man, “my friend is dead;” -thereupon he kicked the round stone from the ledge. In falling it -struck the fallen man, who was just regaining consciousness, on the top -of his head, killing him. - -The man above went on until he reached the top of the rocks. At the -lodge of the old man, whose name was Hasʻhonyot (i.e., “his back is -turned”), of the Odjieqdah [154] (Crayfish or Lobster) people, he stood -a while, thinking, “this man is at home, I suppose.” Looking down among -the rocks, he said, “See where I would fall if he were to kill me.” -Peeping into the lodge, he said: “Sure enough, he is at home; he is -looking toward me and must have been looking at me ever since I came -up. I wonder where that thing is for which I have come. I wonder -whether that is it hanging up there. How shall I manage to get inside? -Perhaps I would better turn the lodge over and let it fall among the -rocks.” He overturned the lodge—down it went over the precipice, -whereupon he thought: “What will happen when it strikes? I will go and -see. I have overturned the lodge of the most magically powerful person -in the world, and did not have much trouble in doing so.” When the man -got halfway down he slipped. The farther he fell the faster he went. At -last, slipping over the edge of the rocks, he fell till he struck on -the topmost limbs of a great hickory tree; the limbs threw him upward, -so that he landed on a ledge on the side of the precipice. Not knowing -how to get down, he said: “I must die anyhow. I may as well jump.” So -jumping off, he came down the same hickory tree, to the branches of -which he clung; then he slipped to the ground, where he found his -friend’s body with the skull crushed. “I think it was I who killed him -by kicking off that round stone,” he said; “well, I could not help it.” - -The old man’s lodge stood all right on level land. He peeped into -it—there sat the old man. “This is dismal. I will burn the lodge,” said -he; so he piled up sticks until he had it covered, whereupon he set -fire to it. After the fire was well started, the old man said: “It is -getting rather hot here. I wonder what is the matter. Perhaps -Sʻhodieonskon [155] is playing tricks with me. It seems there is fire; -it feels like that. I wonder whether he is burning my lodge?” After a -while, hearing the noise of burning timbers, he was sure that there was -fire. “Very well,” said he; “if that is the case, I will call on -Hasdeaundyetʻha.”156 Then, taking native Indian tobacco out of a basket -made of corn husks, he began to burn the tobacco and to call on -Hasdeaundyetʻha, saying, “I ask you to make it rain so hard that the -rain shall put out every spark of fire around my lodge.” The moment he -finished speaking rain began to fall. It rained so hard that the man -outside had to run for safety. In a few moments the sky cleared off, -the fire was out, and no traces of rain were left. - -“I wonder how things are where I set the fire,” thought the messenger. -On returning to the place he found everything quiet—no fire; all in -order. “Pshaw! what can I do?” said he; “I might take the lodge along, -as it is not very heavy.” Picking it up and putting it on top of his -head, he started for Broken Land. Traveling with great speed, he soon -came near to his destination; but before coming in sight of it, taking -the lodge off his head, he said, “I will leave it here and let the new -chief say what shall be done with it.” After setting it down, he went -to Broken Land. “You have come, but where is your companion?” asked the -chief. “He fell from the rocks and was killed,” he replied. “Did you -bring what you went for?” he was asked. “Yes,” he answered. “Where is -it?” was the next question. “Not far from here, and I want you to say -what shall be done with it.” The chief replied, “Well, let us all go -there.” Thereupon all went to the spot where Hasʻhonyot’s lodge was -left. The chief said, “You stay outside while I go into the lodge.” -When inside he looked at the old man, who sat there smoking with his -head down. The chief thought “He is a very magically powerful man; he -could kill me in a moment if he liked;” then he said, “My friend, I -have come to your lodge.” The old man kept on smoking, not seeming to -hear. The chief called again louder, when the old man said, “It seems -as though someone is talking.” Then scooping the matter out of one of -his eyes with half of a clamshell, he threw it away; then he cleaned -the other eye in the same way. Having done this, he looked up, and, -seeing the man, said: “What are you standing there for? Go out! I do -not want you in my lodge. I live on the top of these rocks so as to be -alone,” said the old man. “I came out here,” answered the other, “in a -friendly way. Come out, look around, and see where you live.” On going -out and looking around, Hasʻhonyot saw that he was in a level country -and that many people lived about him, and he wondered how he got there. -“Did I bring it,” thought he, “from where the wind blows, or not? I -wonder whether my lodge was moving when my head was moving and bumping -here and there.” “Well,” he finally said to the chief, “what do you -want?” “I came,” replied the chief, “to see whether you would lend us -that thing which has so great and wonderful magic power?” “What do you -want it for?” the old man asked. “Our chief has been overpowered and -killed. We want to bring him to life,” said the chief. “I can bring him -to life,” said Hasʻhonyot, “in a very short time.” “How shall we pay -you?” the chief asked. “Find two of your best-looking women and send -them to me. I ask no more,” he replied. “I will talk with my friends,” -answered the chief. - -Thereupon the chief went out and told his people what the old man said. -They talked together a good while, saying: “The most beautiful women -are married; how can they be given away? Perhaps we should never see -them again?” At last the people said: “Let them go. If their husbands -are angry, we will settle with them.” They told the women that the old -man would have control of them thenceforth. The women said: “We all -want to have the chief come back to life. We must consent. Perhaps it -will turn out to be all right.” The chief went back to Hasʻhonyot and -said: “All is settled. The women are willing.” “Bring them here, then,” -said the old man. The women were brought to him. Now Hasʻhonyot had -five bloodsuckers as attendants, and he said to them: “Tie these women. -Do not let them go farther away than your own length.” The old man -carried these bloodsuckers under his tail. They fastened on the women -at once, but still held to Hasʻhonyot’s back. “All right now,” said -Hasʻhonyot; “your chief will be alive tomorrow, but in the meanwhile I -do not want any of your people around here.” The people dispersed, but -stayed around at a safe distance to see whether the chief would come to -life. During the night the old man went to the spot where the body of -Doonongaes lay, and as the women were tied to him, they had to -accompany him. He said, “There is no need of bringing this -terrible-looking man to life.” Nevertheless he went to work, cleaning -and washing the wound and putting upon it a certain weed pounded soft. -Then reaching down for water, he poured it on the mouth of the corpse -(there was no water near by, and the women never knew where he got it); -then he blew into Doonongaes’s mouth and talked to him (the women could -not understand what he said). Having done this, he built a small fire -and told one of the women to run to the lodge and get what was under -his couch. As she ran along the bloodsucker stretched out, but as soon -as she picked up the bark basket of tobacco and started back, the -bloodsucker began to contract. Hasʻhonyot took the tobacco and burned -it, saying, “I burn this to you, the Complete Power,[157] and ask you -to bring this man to life.” Then he sang, “Onen dondaʹwe né diiohegoⁿ -(what keeps alive is coming back here).” When he had finished singing -he sat a good while watching. Doonongaes did not come to life then. The -old man sent the woman again for tobacco, which he burned, repeating -the same words. Then he sang, Onen sagaion ne honhehgon, da onen -denshadat hehioendjade.158 When he had finished singing he blew into -the mouth of the dead man,159 who thereupon came to life. “You are well -now,” said the old man. Doonongaes did not speak. Again the old man -said, “You are well now.” Then Doonongaes answered, “I believe I am -well.” Hasʻhonyot said: “I will go home. You stay here until your -people come in the morning.” Hasʻhonyot went home, and the women went -to bed with him. - -The next morning the people came to Doonongaes and found him alive. -They were very glad. “How did you bring me back to life?” he asked. “We -sent a man to Hasʻhonyot’s lodge and he brought back the lodge and the -old man, who promised to restore you to life if we would give him the -two most beautiful women of our people. Therefore we gave them to him.” -“That was not right,” said Doonongaes; “I will kill that old man.” The -people said: “Do what you like. You are alive now, and we will go -home.” - -Going to the old man’s lodge, Doonongaes cried out, “Hallo, old man! -what are you going to do with these women—keep them for life?” “Of -course I will; they are mine now,” Hasʻhonyot replied. “I wish you -would let them go,” said Doonongaes; “why should you keep them?” “I got -them as pay for bringing you to life,” was the answer. “No matter; you -must give them up,” replied Doonongaes. “Oh, no,” replied Hasʻhonyot. -“You must,” said Doonongaes. “Well, then you must get out of my lodge,” -retorted the old man. “No, I will not go until you free the women,” -answered Doonongaes. Hasʻhonyot rejoined: “You must go at once; if you -do not I will kill you. I did not think you would annoy me, if I -brought you to life.” “Well, why did you bring me back to life?” asked -Doonongaes. “Go out of here,” said Hasʻhonyot. “I will not go. I want -those women,” said Doonongaes. The old man, springing up, drew his -flint knife. “Now, I say you must go,” said he. Doonongaes, drawing -back slightly, thought, “Pshaw! what a coward I am! I can play tricks -on the old man.” Going outside, he put his horns under the lodge—up it -flew in the air and then fell to the ground. (The lodge was of -stone.[160]) “Very well,” said the old man, “I will kill you.” So he -went out. “What are you doing?” he asked; “I think you are trying to -throw my lodge over. Do you want me to cut your head off again? I can -do it very easily,” he added. “All I want,” replied Doonongaes, “is -that you release the women.” “I will not release them,” declared -Hasʻhonyot. “You must,” said Doonongaes, and taking a reed, called -owl’s arrow, he hit him on the back; the blow glanced off without -hurting the old man a bit. Again Doonongaes asked, “Will you let me -have the women?” “No,” exclaimed Hasʻhonyot. “Well, I am going over -there a short distance. I will come back soon,” said Doonongaes. - -Going into the lodge, Hasʻhonyot asked his attendants, the -bloodsuckers: “What shall we do? I think he intends to kill us. Do you -think he can do it?” “Yes; we think he has gone for help,” they -rejoined. Doonongaes had gone to find the Djihonsdonqgwen [161] people. -He came to the place in which they all lived, one great lodge—a mound -lodge. Peeping in, he saw a great many people walking around. -Immediately one spoke to the others, saying, “Hurry up! we have some -game here.” Straightway there were great confusion and crowding and -rushing to and fro. There seemed to be rooms all over this immense -lodge, above and below and on every side. Entering, Doonongaes said: -“Let us have peace. I came here to lead to a work which you will like; -I know you will. I have come to hire you to kill a man over there.” -They said to one another, “Let us get ready to go.” Their chief lived -on a hill near by, but they did not notify him. Doonongaes led them to -Hasʻhonyot’s lodge, saying, “I want you to kill this old man, but do -not harm the women.” A great many went into the lodge, filling it, and -there was a vast crowd outside. Some time passed, and then Doonongaes -heard the old man scream and saw him run out. When outside the crowd -around the lodge caught him. They released the women. They hurried -home, accompanied by Doonongaes, who left the Djihonsdonqgwen to fight -with the old man until they thought he was dead. When the women reached -home they said, “We are now the wives of our great chief, Doonongaes.” -“Thank you, my daughters,” said their mother; “he has saved you, and it -is right that you should live with him.” So Doonongaes went to the -lodge of the two women and did not return to Ganyodaes. - -After a long time had passed both women had children, and he continued -to live with them until one day he said, “I am going to the place where -my friend, Hasʻhonyot, used to live on the high rocks.” When he reached -the foot of the rocks, he saw something lying on the ground, whereupon -he said, “He looks like some of our people.” It was the man who had -fallen over the precipice while climbing up to Hasʻhonyot’s lodge. At -last Doonongaes, having found the ledge on which the men had climbed, -reached the summit where the lodge had been; there he saw the -footprints of the man who had overturned it. On looking around, he -could see to the end of the earth,[162] in all directions. He looked -toward the west. Seeing far off a man killing people, he exclaimed, -“Pshaw, that man is a fool!” Descending the cliff, he hurried to the -place, where he found a great many people. To the man who was killing -them, he said, “What are you doing?” “Oh! I am guarding the land under -my control,” was the reply. “Yes. What is your name?” asked Doonongaes. -“My name is Tsodiqgwadon,”163 was his answer. “You and I belong to the -same people, then,” said Doonongaes; “we will therefore decide the -matter of supremacy164 in this way: Whichever one of us has the orenda -(magic power) to command the great rocks of the cliff on the south side -of this village to fall, shall own this place.” Then Doonongaes said, -“Let the rocks fall and fall this way.” He had barely spoken when the -rocks began to fall toward him. “Only half the rocks have fallen,” said -Tsodiqgwadon. “Now command them to go back to their places.” It was -done. Now it was the turn of Tsodiqgwadon. He said, “I command every -rock of the cliff to fall,” and every stone fell with a great noise, -only a mound of earth remaining where the cliff had just stood. Then -Doonongaes said: “You have won. You have more orenda than I have. You -are more magically powerful than I. I can do nothing more. Now, tell me -what I can do to satisfy you.”165 Tsodiqgwadon said, “I want you to let -women alone. Every woman living is mine.” Going home to his wives, -Doonongaes said to them, “You are not mine any longer.” “Why not,” they -asked; “have you sold us, or have you been beaten in a game in which -you wagered us?” “No; I met a man who claimed you,” he replied. “Who is -he?” they persisted. “Tsodiqgwadon!” exclaimed Doonongaes. “We do not -know him; how can we be his wives?” they asked. “Well, that is what he -said. I did all I could but he magically overpowered me. Now, I will go -to my old home, where I shall be better off,” answered Doonongaes. - -Thereupon Doonongaes went to Ganyodaes and, after seeing that all was -in order, he began to cook. When he had finished he heard footsteps. A -man kicked at the door, and in came his servant, Skahnowa, who said: -“What are you doing in my lodge?” “How came this lodge to belong to -you?” asked Doonongaes. “Get out of here!” said Skahnowa; “I do not -want you.” “I wish,” said Doonongaes, “you would tell me by what right -you claim this lodge.” “My master, the former owner, was killed, and I -took possession of it after his death,” replied Skahnowa. “Ah! that is -it. Do you not know me? I have come back,” said Doonongaes. “You -Doonongaes? No; I am sure my master was killed and that his body has -decayed by this time,” said Skahnowa. “No; it is I. I have come to -life,” answered Doonongaes. For a time Skahnowa was silent; at last he -said: “We will test this matter. Go to my lodge and bring the hind -quarter of a bear.” “Very well,” replied Doonongaes, and he started, -disappearing in the water of the lake. Coming out at a distance from -the lodge, he killed a bear and, without having gone to Skahnowa’s -lodge, brought a hind quarter. Skahnowa said: “You went quickly. Did -you bring what I sent you for?” “Yes. Here it is,” replied Doonongaes. -“This is fresh. All the bear meat I had home was roasted. You are not -Doonongaes. Go out of this lodge,” said Skahnowa. Beginning to cry, -Doonongaes went out. Skahnowa then started on his round of the lake. -Doonongaes had not gone far when he said, “What a coward I am! It would -be stupid of me to give up my lodge.” He went back but did not find -Skahnowa there, so he took possession. The next day at noon Skahnowa -returned just as Doonongaes was ready to eat. “What are you here for?” -asked Skahnowa. “I told you to go away.” “Why should I give up my -lodge?” asked Doonongaes. “If you do not go away, I will beat you,” -said Skahnowa. They began to quarrel, and then, going outside, began to -fight, moving along the lake. They fought the rest of the day and all -night. The next morning Skahnowa said: “This is a hard task. It may be -that he is my master. The only thing that makes me doubt it is that he -did not do what I asked him to do. He did not go to my lodge.” Finally -he said to Doonongaes: “Let us give up fighting.” “No,” replied -Doonongaes, “let us have it out. A man has to be killed, one way or -another.” “Very well,” said Skahnowa, so they fought again in good -earnest. Being of equal magical strength, they fought day and night for -one month.[166] Then Skahnowa said: “We would better stop fighting. I -think neither of us can conquer.” “Yes,” replied Doonongaes, “it is -useless to fight longer; but I want you to promise not to order me out -of my own lodge again.” “Very well,” answered Skahnowa, “you may keep -the lodge; the owner of it was killed long ago.” Doonongaes asked: “Do -you not really know me?” “I know my master is dead,” said Skahnowa. - -Doonongaes now went back to the lodge, thinking: “How can I get -possession of my lake? I must manage to control it again.” The next -night as he lay thinking, he fell asleep and had a dream, and in the -dream a man said: “I have come to say that you have been fighting with -your servant Skahnowa. We people of orenda, or magic power,[167] know -immediately what is going on. All the people of magic power are stirred -up now, and if you wish to live, you must go to Tsodiqgwadon. All these -people fear him. You must get up and go now, for these people will be -here exactly as the sun comes up in the east. Start immediately, and -try to be there before daylight.” Doonongaes was astonished at his -dream, but said, “I want to live, so I will go.” Starting about -midnight, and going to his wives, he slept with them. Then he arose -very early in the morning and journeyed on. He found Tsodiqgwadon at -the same place where he had seen him killing people. He had barely sat -down when a man, kicking aside the door flap, asked: “Have you seen -Doonongaes?” “What do you want of him?” asked Tsodiqgwadon. “We want to -have a trial of our orenda, or magical strength,” came the answer. -“Yes; I have seen him, but it was a good while ago,” said Tsodiqgwadon. -“There are fresh tracks coming here. Why do you try to hide him?” said -the stranger. “I am not trying to hide him, and do you go out of my -lodge,” replied Tsodiqgwadon. “I want to see Doonongaes,” said the -other. “Have I not said that I have not seen him? Do you understand -me?” declared Tsodiqgwadon. “Well, I did not come with any evil -intent,” said the other. “But why do you insist, when I tell you I have -not seen him?” retorted Tsodiqgwadon. “But the tracks made by him are -fresh,” was the other’s reply. “Pshaw,” said Tsodiqgwadon, “do you not -know what kind of man I am?” The visitor, who was a Dagwanoenyent,168 -ran out, screaming: “Oh! do not touch me. I do not want to fight.” -“Well, if you do not, then go home,” said Tsodiqgwadon. The man then -started for home. - -This man was barely out of sight when they heard a second man coming. -Kicking aside the door flap and jumping in, he inquired for Doonongaes, -saying, “I will eat him should I find him.” This was Niagwaihe.[169] -Tsodiqgwadon said, “I have not seen him.” “That is always the way with -this man,” muttered the other; “he is always hiding bad people. How -comes it otherwise that his tracks are here?” “I have not seen him. -What do you come for? I do not want you in my lodge,” declared -Tsodiqgwadon. “Why do you hide Doonongaes?” rejoined Niagwaihe. “I told -you I have not seen him,” said Tsodiqgwadon. “His fresh trail comes in -at your door,” replied the other. “Well, perhaps he came in and went -off another way,” said Tsodiqgwadon. The man went out to look; then, -coming back, he said, “No; it is as I told you; his trail comes in -here.” “Do you want to fight him?” asked Tsodiqgwadon. “No; I merely -came to see him,” was the reply. “If you do not go away I will kill -you,” said Tsodiqgwadon. “You know what sort of person I am; the best -way for you and me is to have it out.” Tsodiqgwadon then went outside, -whereupon Niagwaihe screamed: “Do not beat me. I did not come with any -ill feeling.” “Well, go home or I will fight you,” said Tsodiqgwadon. -Niagwaihe disappeared. “Now,” said Tsodiqgwadon to Doonongaes, who was -standing just behind him, “come out of your hiding place.” - -They had barely sat down in the lodge when footsteps were heard again -and Djainosgowa [170] rushed into the lodge, saying, “Yes; this is the -man for whom I have come.” Seizing Doonongaes by the hair he pulled him -out of doors. Tsodiqgwadon followed them. When outside he saw -Djainosgowa walking off with Doonongaes on his shoulder. “He has taken -away my friend, who came to live with me. Never mind,” said -Tsodiqgwadon to himself, going back into the lodge and beginning to -smoke. Then he thought: “Perhaps I would better go to help him. They -may kill him.” So, following Djainosgowa’s trail, he found him sitting -down talking with Doonongaes, and asking, “How did you come to think -that you have orenda? Why did you want to kill your servant?” -Tsodiqgwadon listened. Doonongaes answered, “Let us have peace. Why -should we fight?” “No,” replied Djainosgowa; “I am going to try your -strength in orenda.” Tsodiqgwadon was there, but had made himself -invisible to them. All at once Tsodiqgwadon seized Doonongaes and, -putting him on his back, said, “Let us go home. What is the use of -being here?” - -After Tsodiqgwadon had gone a few steps Djainosgowa found, on looking -around, that Doonongaes had disappeared. He searched everywhere for -him. At last he said, “Pshaw! I think Tsodiqgwadon took him away,” -whereupon he started back. When Tsodiqgwadon reached home, he said to -Doonongaes, “We will sit right down here. Djainosgowa will be back -soon.” Almost immediately Djainosgowa came in and asked, “Have you seen -Doonongaes?” “No; you jerked him out of my lodge. That is the last I -have seen of him,” declared Tsodiqgwadon. Djainosgowa said, “I believe -you are playing tricks on me. Where did you leave him?” “Why do you -accuse me? Go home! I am tired of you,” said Tsodiqgwadon. “I want to -see Doonongaes,” replied Djainosgowa. “Go out of here!” exclaimed -Tsodiqgwadon. “I will not go until I am satisfied,” persisted the -visitor. “I tell you to go. Can you not understand?” said Tsodiqgwadon, -getting up and going toward Djainosgowa, who jumped out of the lodge, -saying, “Oh! do not be angry. I did not come with any bad feelings.” -“Go home,” replied Tsodiqgwadon, “or I will beat you.” Djainosgowa had -to go, for he was conquered by superior orenda. Then Tsodiqgwadon said -to Doonongaes, “What have you done to all these people that they come -here after you?” “I had fought with Skahnowa, who had taken my lodge,” -replied Doonongaes. “We fought for one month, and because we fought so -long all the people having magic power around the world are excited; -that is all.” “Let us go to your lodge,” said Tsodiqgwadon. “I should -like to see your servant who is so powerful in orenda.” - -Thereupon they went directly to the place. Skahnowa was on his daily -rounds. “Where has he gone?” asked Tsodiqgwadon. “Oh! he has gone -around the lake. He will be here soon,” said Doonongaes, who began to -cook. Just as they were sitting down to eat, they heard footsteps, and -a man sprang into the lodge, calling out, “What are you doing in here? -Go out!” “Oh! be quiet,” said Tsodiqgwadon. “Well, what right have you -in my lodge?” answered Skahnowa. “Be reasonable,” said Tsodiqgwadon. -Skahnowa dropped his head; then, raising it again, he asked: “What are -you doing? Are you on some errand of importance?” “We have come to see -what you have been doing with your master,” replied Tsodiqgwadon. “It -is a great annoyance to have people come to try the strength of -Doonongaes since your fight with him took place.” “Is that man there my -master?” asked Skahnowa. “Yes; he is,” replied Tsodiqgwadon. “How came -he to be alive again?” Skahnowa asked. “That is nothing strange among -us people of great magic power—persons who are possessed of potent -orenda. We die and become alive again;[171] that is the way it was with -Doonongaes,” said Tsodiqgwadon. “Now I understand,” said Skahnowa. “I -will not quarrel with him; he can have his own lodge. I will never -trouble him again.” Tsodiqgwadon said to Doonongaes, “Let us go.” - -So they went along the lake shore and were soon at home. The ground -about was covered with tracks. Everything had been eaten; not a scrap -was left. “What are you going to do now?” asked Tsodiqgwadon. “The best -I can do,” said Doonongaes, “is to go home with you and you can give me -a couple of women to live with. Skahnowa will forget his promise and -will attack me if I stay here.” “Very well; come along and I will take -you to a woman,” Tsodiqgwadon said, so he brought him to a filthy, -ugly-looking creature of the Hanondon [172] people. “Here is a woman—I -want you to stay with her,” said Tsodiqgwadon. Doonongaes replied, “I -want another.” “Well, let us go on a little farther,” declared -Tsodiqgwadon. They soon came to a lodge in which was a woman of the -Hawiqson(t)173 people, dirty, and so badly deformed that one of her -feet was on her forehead. “Well,” said Doonongaes, “I suppose I shall -have to live with these women. You are the ruler here.” - -Tsodiqgwadon left him. Night came and Doonongaes hung his head, saying: -“I think my friend Tsodiqgwadon has treated me badly. I will not stay -with these women. I will go away.” He traveled all that night and the -next day; he traveled southward 10 whole days and nights. When 10 days -had passed Tsodiqgwadon went to the place where the women, Hanondon and -Hawiqson(t), lived, saying, “I will see how my friend Doonongaes is -getting on.” He asked the women, “Is Doonongaes at home?” “No,” they -replied. “Where has he gone?” asked Tsodiqgwadon. “We do not know,” -said they, “he did not stay here; he went off the first night you left -him.” “Pshaw! let him go,” said he, and Tsodiqgwadon went home. - -At the end of 10 days Doonongaes came to a large village in which all -the people wore feather headdresses. The chief of the village, -Gasaisdowanen,[174] asked Doonongaes, “What did you come here for?” “To -make a visit,” replied Doonongaes. “Who will take this man to his -lodge?” asked the chief. “He may go with me,” called out one man, so -Doonongaes lived with him. After a few days news came to the chief that -the people from the far west were going to make war on him; then a -challenge came. The chief asked his people to volunteer to fight the -western people. In two days he had 500 volunteers, among whom was -Doonongaes. They started, women going with them until the night of the -first day. The next morning when the warriors went on the women -returned to their homes. The warriors continued their journey until -they began to see signs of danger and to hear war whoops here and there -in the distance. When they stopped for the night the chief said, “Let -one man be on guard all night.” Doonongaes volunteered to do this -sentinel duty. He kept the fires burning and watched. About midnight he -heard a great war whoop and, saying to himself, “I do not want to die,” -he ran off. The western people, who were Dagwanoenyents, came to the -spot where the people were asleep and killed and scalped every one of -them. After getting away to a safe distance Doonongaes lay down and -slept. In the morning he said, “I will go and see what has happened to -my friends.” He found them all dead and scalped, whereupon he thought, -“I will go to the wives of these men and take them all.” - -When Doonongaes returned to the village he called the women together, -and said, “I wish to tell you that your husbands are killed, and that I -will marry all of you.” After talking the matter over all the women -except one were finally willing to accept the proposal. Doonongaes -said, “Very well; I will settle with the unwilling one.” He stayed one -night at each woman’s lodge. When he came to the unwilling one he said, -“If you do not marry me, I will cut your head off.” “Well,” she -answered, “you will have to overpower me first.” She was a great woman; -her name was Diagoisiowanens.[175] Doonongaes continued, “I am -magically the most powerful man in the world,” referring to his orenda, -or magic power. “Well, you must try me,” said she. Thereupon he went -out, saying, “I will be ready in the afternoon,” but he never returned. - -Going southward, Doonongaes traveled until evening. That night he spent -in a hollow tree. He went on for eight days. The ninth night he said, -“Diagoisiowanens thought she could overpower me, but I am too far off -now.” He was just going to sleep when he heard someone walking on the -leaves who, coming to the opening of his camp, said: “Doonongaes, are -you here? What would you do if Hononeowanen [176] should come here?” -“Oh! I should like it,” answered Doonongaes. The man went off, as it -seemed, and soon a great noise of falling trees was heard—a terrible -noise—the earth was torn up on every side. When Hononeowanen reached -the tree he said, “Come out!” Turning himself into a snake,177 -Doonongaes went out. When the other one saw him, he said, “Why, you are -one of my people.” “Yes, I am the chief of our people, the most -powerful person on earth,” was the reply of Doonongaes. “I think not,” -said Hononeowanen. “Yes, I am. In the west lives a man of our kind, -pretending to be the most powerful person magically in the whole world. -I met and overpowered him (Doonongaes lied; he meant Tsodiqgwadon). -“Well,” said Hononeowanen, “that man has more orenda than I, so if you -have more orenda than he, I do not want to meddle with you, so I will -go away.” So saying, he went off. Doonongaes stood a while thinking: -“Why did Hononeowanen come over here? I suppose he forgot that I am -second in magic power among my people. Well, I will go back to my -wives, but there is no use in doing that, as Diagoisiowanens might kill -me. I will go southward.” - -Doonongaes then walked two nights and days without sleep, until he came -to a great plain on the eastern side of which there was smoke arising. -Thereupon he turned himself into a man.[178] Soon he reached a village, -but he saw no one, though smoke was rising from every lodge. Entering a -lodge, he found a kettle full of meat over a good fire, but there was -no one at home. Going around the village, he waited. Just at noon he -thought, “I would better go again and see whether anyone has come -back.” He found no one. “This is very mysterious,” said he. “I will go -away—perhaps this is a place of the arts of sorcery.” - -Doonongaes next went westward. In the evening he saw another “opening” -and smoke arising, as before. “If I do not find anyone here,” said he, -“I will go back to the two women whom Tsodiqgwadon gave me.” He reached -the place, where he had been but a short time when he saw coming toward -him a splendid-looking man with great feathers on his head. This was -Hostoyowanen,[179] the chief of the village. Doonongaes greeted him -with, “Do you know the village off there in the east? Where have all -the people gone?” “They are dead,” answered the man. “Niagwaihe has -eaten them all. Tomorrow, perhaps, he will come here and destroy us.” -“I should like to stay here a few days,” said Doonongaes. “Very well,” -replied the chief, “tomorrow I will show you my village.” The next day -they went all around. Doonongaes saw that the people had beautiful -things—wampum, shells, and valuable skins; there were many people and -lodges. After they had seen all the village, Hostoyowanen said: “Now, -you must not stay any longer. I do not want you to die here. Run -southward and you may be saved.” The chief went home and Doonongaes -went southward. He ran fast, and when night came he slept in a hollow -tree. The next morning he said, “I am going westward. I do not mind -what that chief said.” Toward midday he was hungry. He said: “Oh! my -neck is sore; it has been sore for a long time and feels as though -something were in it. How can I cure it?” Having found a spring, he lay -down to drink from it, but saw the reflection of someone in the water. -“Oh! that looks like my wife, Hawiqson(t). Why is her face reflected in -this water? I am far from her now. This is strange,” mused Doonongaes. -Being frightened, he did not drink but, jumping up, he ran toward the -south, forgetting which way he was going. He ran all night. Just at -daylight he fell down from weakness. “Why,” thought he, “am I getting -so heavy and weak? Is it because I am hungry?” He lay there and could -not rise; he was too hungry, for he had not eaten anything for a whole -year.180 He thought: “Well, there is no need of my standing up. I am a -snake.” Changed from a man into a great snake, he went on, saying, -“Well, I am traveling again.” At noon, coming to a village, he went -into the last lodge, in which lived an old woman and her granddaughter, -who were very poor. “I want to stay with you a few days,” said -Doonongaes. “I have nothing to eat,” answered the old woman. “I want -merely to sleep; I do not care for eating,” Doonongaes replied. “Then -you may stay,” said the old woman. The next morning, before she was out -of bed, Doonongaes asked, “Had you a family long ago?” “Yes,” she -answered, “a long time ago I was married and had a large family, but -only two are living now.” “Well,” said Doonongaes, “you must have kept -a bow and arrows.” “Look around,” said the old woman to her -granddaughter, “and see whether you can find a bow and arrows.” After -hunting for them, at last she found a bow and arrows. Doonongaes -straightened the arrows and strung the bow. Then he shot through the -smoke hole, saying to the arrow, “Go for a large bear.” Soon they heard -the sound of approaching footsteps and then of something falling in -front of the door, at which the old woman said: “I think that man -Dagadiye has come again, for he is always rushing through the village. -He does not kill, but he chases our people.” Doonongaes laughed at her -words. “Why do you laugh?” asked the old widow. “I laugh at what you -say,” replied Doonongaes. “Well, what do you think the noise was?” she -asked. “I do not know,” said Doonongaes. “Go and see.” Going to the -door, she exclaimed, “Hwu! Hwu! There is a great bear here!” The old -woman made a hole under the jaw of the bear and, putting her thumb into -the incision, she tore off the skin. Then cutting open the body, she -took out the intestines, after which she hung up the meat. Then she -began to think: “Why did this bear come? Who sent it?” Finally she -asked, “My grandson, can you tell me why this bear came?” Doonongaes -said, laughing: “Did you not see me shoot? I told the arrow to bring a -bear and the bear came.” - -Doonongaes staid there all day, while the grandmother cooked. The next -morning he heard a noise. A messenger came in, saying: “I have come to -notify you that the daughter of our chief, Deyenegonsdasden,[181] is to -be married to the man who can shoot the black eagle perched on the top -of a pole that reaches to the clouds; the shooting begins at midday.” -Doonongaes said, “I can marry the chief’s daughter, for I can kill any -one of the eagles, even when flying high.” He straightened his arrows -and strung his bow as he lay by the fire. Looking through the smoke -hole, he could see the eagle on the pole.182 At midday all the people -were around the pole, when the chief said, “Now, do you begin.” -Doonongaes saw through the smoke-hole how the arrows flew. Each man -tried twice, but none of the arrows went near the target. He watched -until night, and then the chief said, “Tomorrow we will try again.” The -next morning Doonongaes said, “None of these men can kill that eagle.” -Stringing his bow, he shot an arrow through the smoke-hole, which he -saw go straight to the eagle and pierce it. The eagle fell, while the -arrow transfixing it stuck into the ground, taking root so deep that no -one was able to pull it out. Every man said, “I did it.” But the chief -replied, “Then take the arrow out.” Each tried but could not draw out -the arrow. Now Doonongaes said to the old woman’s granddaughter:183 “Go -after my arrow. Somebody may break it.” She went to the place, saying, -“A man at our lodge sent me to get his arrow.” Thereupon, taking hold -of it, she pulled it out easily. - -“My daughter is married now,” said Deyenegonsdasden, so he sent two men -for Doonongaes. They found him by the fire at the widow’s lodge. When -they told him to come to the chief’s lodge, he asked, “Why does the -chief send for me?” [184] “He wants you to marry his daughter, for you -killed the black eagle on the top of the pole,” he was told, “Oh! I do -not want any more wives. I have more than 100 now,” returned -Doonongaes. They insisted, but he refused. On their return this was -told to Deyenegonsdasden, who said, “Now let 8 or 10 of you go, and if -he won’t come willingly, tie him and bring him here.” Going back, they -said, “You must come.” “I will not,” replied Doonongaes; “I am not -going there for nothing,” declared Doonongaes. “Well,” answered the -men, “it is not for nothing. The chief wants you to marry his -daughter.” “Is she good looking?” asked Doonongaes. “Oh, yes! she is -very beautiful,” the men replied. “Well,” said Doonongaes, “it would be -a shame for me to marry her; I am too nasty a man.” They tried hard to -persuade him, but he would not go. Then they tried to tie him, but he -hurled them away. Even after trying all day they could not bind him. -When night came they said, “We might as well give up and go home.” When -they went back they told the chief, “We can do nothing with him.” Then -the chief said to his daughter, “You must go to him.” As her father -told her that she must go, the girl went. She entered the old woman’s -hut, but Doonongaes paid no attention to her. After a while she said, -“I came to stay with you.” “Where do you live?” asked Doonongaes. “I -live in the center185 of the village,” the girl replied. “Who is your -father?” he asked. “The chief,” she said. “Oh! I will not marry you,” -said Doonongaes. “Are you sure you will not marry me?” asked the girl. -“Yes; I have too many wives,” he replied. “Are you married at home? -Where do you live?” she inquired. The reply was: “Sixteen186 days’ -journey from here I have more than a hundred wives. Farther on I have -two more.” “Where did you come from?” she continued. “I think you know -the place,” he said; it is called Dedyosdenhon.”187 “Yes,” he replied, -“I know where that place is; it is far away, near the end of the earth. -I suppose you will not go back there. It is too far, and you will marry -me.” “No, I am not looking for a wife here. Such people as you are188 -would not help me.” The beautiful girl began to cry. Doonongaes, -looking at her, asked, “What is the matter?” Whereupon she cried harder -and harder. Now Doonongaes himself began to cry. The old woman asked: -“What is the matter? Why do you cry?” No answer. Then she herself began -to cry. Her granddaughter, coming in and seeing that all were crying, -began to get lonely and to cry, too. Now all were crying, and they -cried louder and louder. Just as it became dark the chief heard the -sound of crying, and sent men to find out where it was. They went -through the whole village, but found no one crying. At last one said, -“Let us go over to the old widow’s hut.” On nearing it they heard the -sound of crying, so they returned to the chief and said, “The crying is -at the lodge of the old widow, Deienensowanens.”189 Hearing this, the -chief said: “My daughter is at that lodge. I must go over there.” When -near, he, too, heard the sound of crying, at which his heart grew weak, -and he thought to himself, “I can not go into that poor hut.” So he -remained outside, and soon he also began to cry, and he cried until he -forgot everything. When he came to his senses he was sitting at the -side of the old widow, “Broad-Shoulders.” He did not know where he was. -He was not crying, merely thinking why the others were crying. After a -while he said, “Let us all be of good cheer and stop crying.” Now the -old woman thought, “Who said that?” and, on looking up, she saw the -chief of the village, whereupon she asked, “Why are you here? I never -saw you near me before.” “I came to cheer you up,” he replied. “Very -well,” said the widow, “but tell your daughter to stop crying. I -thought it was the rule to cry, for when she got here she began to do -so.” The chief said to his daughter: “Stop crying! It is not right for -you to cry. If you do not stop, I will cut your head off.” Being -afraid, she stopped. Doonongaes cried on as before until finally the -old woman said, “My grandson, every one has stopped crying; so do not -cry.” He paid no heed. The chief tried to stop him, but he cried the -more, and continued to cry until morning. He was sitting on a block -with his elbows on his knees and his head resting on the palms of his -hands. In the morning his companions saw a great pile of wampum in -front of him. All his tears were beautiful wampum. The chief asked: -“What are those things? Are they not good for something?” “Yes,” -replied Doonongaes, “if they are strung together. If a man is sad and -cries, and a string of them is given to him, all will be well again.” -Doonongaes had now stopped crying. The chief said, “I want you to be -the chief of this place, and I will be the second, or vice, chief.” -Doonongaes sat with drooping head for a while, after which, looking up, -he said: “I do not want to be a chief. I am great enough now. I am -known everywhere. I am second in magic power in the entire world—that -is enough for me.” The chief asked, “Do you know who is first in magic -power in this world?” “I do,” he replied. “Who is he?” was the next -question. “Tsodiqgwadon, who lives at Dedyosdenhon,” he answered. “Very -well,” said the chief, “I can say no more. I will go home, taking my -daughter with me.” “Yes; go! I do not want you here,” Doonongaes added. - -The chief and his daughter then returned home, whereupon Doonongaes -began to laugh. The old woman asked, “Why do you laugh?” “Oh! I am -laughing at the chief, for his daughter very much wants to get -married.” The old woman replied, “You would better stop laughing and -appoint some one to marry her instead of yourself.” “Well, grandmother, -you must go and find some poor man to marry her,” said Doonongaes. -“Very well, grandson. I will go to a ‘Shabby Man’ who lives on the -other side of the village and speak to him about it.” When she got to -the place she said to the “Shabby Man,” “I have come to have you -marry?” “Who would marry me? Nobody wants me,” said the man. “Oh, yes! -I can find you a wife, a beautiful one, too,” was her answer. The -“Shabby Man” said, “All right,” and went home with the old woman. -Doonongaes asked: “Are you the man? Do you want to marry?” “Yes. I -should like to marry, if anybody would have me,” replied the man. -Doonongaes said to the widow’s granddaughter, “Go to the chief and say -that Doonongaes will marry his daughter now.” So she told the chief -what he said. “Very well,” he answered, sending his daughter to the old -woman’s hut. Doonongaes asked her, “Do you want to marry me?” “Yes; for -you killed the eagle,” she replied. “Would it please you if I should -appoint a man to marry you?” Doonongaes added. “Yes,” was the girl’s -answer. “This is the man I appoint,” declared Doonongaes. Turning to -the “Shabby Man,” the girl said, “Come, we will go home to my father’s -lodge.” At this the man laughed for gladness. - -Doonongaes spent a whole year with the old woman. One morning he said: -“Now, I am going to the southern end of the earth. I want to know how -things are there.” “Very well,” replied the grandmother. “Come in on -your way back,” she said. “I will,” said Doonongaes. He left all the -wampum with the old woman, for if he wanted any he had only to cry in -order to get it. After traveling all day and all night, in the morning -he came to a great opening in the woods. As he stood looking around the -place, he saw some dark object in the west. Looking very sharply, he -said: “What is that dark thing? Is some one watching?” He stood there a -good while. Just at midday, seeing that the object was lying down, he -thought: “What can that be? I must go there and see.” He ran thither as -swiftly as he could, and on coming to a piece of smooth ground, there -he found one of the Djainosgowa family. The one that had been standing -up was the old man who guarded the opening; he was now lying down to -sleep, for it was just midday. There were two old Djainosgowa persons -and five children. Doonongaes, frightened, ran into the woods, -thinking: “I must go home. I do not want these Djainos people to kill -me.” - -So Doonongaes ran a whole month, day and night, until he reached the -lodge of Tsodiqgwadon, whom he found sitting by the fire with his head -hanging down. When he looked up and saw Doonongaes he said, “Oh, my -friend! are you alive?” “Yes; I have been traveling,” said Doonongaes. -“Why did you leave your two wives?” asked Tsodiqgwadon. “Oh! I do not -think those women good enough for me; they are too ugly,” was his -answer. “Why did you tell me you wanted them?” he was asked. “I did not -want them. I wanted good-looking women,” he said. “Well, you can not -have two beautiful women,” declared his questioner. Soon they heard a -noise, at which Tsodiqgwadon said, “Sit down behind me.” A stranger, -entering, asked, “Have you seen Doonongaes?” “I have not,” answered -Tsodiqgwadon. “Well, I have tracked him to this lodge,” came the reply. -“What of it? I have not seen him,” was the reply. “You must have hidden -him,” persisted the stranger. “No; I tell you I have not seen him.” The -stranger, who was Djainosgowa, and who had followed Doonongaes from the -great opening, now said, “I must go home.” “You would better do so,” -replied Tsodiqgwadon. As he started off, Tsodiqgwadon said to -Doonongaes: “Come out here. I want you to go to the northern end of the -earth and see how my father is getting on. He lives at the edge of the -earth. Ask him if he will not come here. Tell him we are to have a -great council at Broken Land. All the people of the world are to meet -there.” “What is your father’s name?” asked Doonongaes. Tsodiqgwadon -said, “Deanohdjes.[190] He is of the Geia191 people.” - -Doonongaes immediately started on the journey. He traveled day and -night for a whole year,[192] but could not reach the northern end of -the earth. One morning he said, “I do not believe I shall ever get to -the place where Deanohdjes lives.” Sitting on a large stone he wondered -what he should do. At last he thought, “Well, I must go on; if I do not -Tsodiqgwadon may kill me, for he is greater in sorcery than I.” So he -traveled on for another whole year. Then he thought again: “How much -farther must I go? I am very far away from Hanging Rock.” (Tsodiqgwadon -was so magically powerful that he caused Doonongaes to lose his course, -and hence to go round and round without ever drawing nearer the place -to which he was sent.) One morning Doonongaes heard a voice from some -village near by. There sat Tsodiqgwadon, who turned, and, looking at -him, asked, “Well, have you come back?” “Yes,” said Doonongaes. “Have -you seen my father?” continued his questioner. “No; I could not find -his lodge,” replied Doonongaes. “Well, you have been gone a long time. -Where have you been?” said Tsodiqgwadon. To this Doonongaes rejoined: -“I thought I was on my way north, and that I was a great distance from -here, and I wanted to know how far I was from your father’s lodge.” -Tsodiqgwadon began to laugh and to make sport of him, saying, “I want -you to go straight ahead this time, not in a circle.” - -Doonongaes now set out the second time. He traveled northward for 10 -days and nights, when he came to a narrow opening which was so long -that he could not see the farther end. This was called -Nitgendasadieha.[193] He started to cross this opening. At night he -slept soundly on the grass. The next morning he traveled on. He was -10194 days in crossing this opening. Going on farther, he came to a -second opening, through which he saw a lodge at the farther end. -Peeping through the cracks in the wall, he saw sitting inside by the -fire with his head down, smoking, an old man. The old man, who was of -the Osigweon195 people, raising his head, said: “I smell a human being. -My nephew must have come. Well, nephew, come in. Why do you stand -outside?” Thereupon Doonongaes, thinking, “How did he know I was here?” -went in. The old man continued: “I have been wishing for a long time -that you would arrive, for I knew you were coming. Now, nephew, I have -a game which I always play when anyone visits me—it is a foot race. We -run from one end to the other of the narrow opening.” “I have nothing -to bet,” replied Doonongaes. “Oh!” replied the old man, “bet your -head.” “Very well,” said Doonongaes. “Wait a while,” said the old man; -“I will tell you when I am ready,” and he went into another room. -Doonongaes, making himself invisible, followed him. The old man had a -bark canoe there, in which was a living thing that seemed to be without -bones, being a mass of flesh about 2 feet long, in the shape of a -lizard. As the old man rubbed his hand over it, a fluid resembling milk -came out of the living object, with which the old man rubbed his hands -and his whole body. Doonongaes also rubbed himself with the juice -before going out. Then the contestants placed themselves at the end of -the opening, whereupon the old man said, “I will start just as the sun -comes to the middle of the sky.” They stood watching until the sun was -exactly in the middle of the sky. Then they started. The old man, -throwing out his arms, pushed Doonongaes far back. The latter, -springing up, however, soon overtook the old man, and catching him by -the neck, threw him back, saying, “That is what I do when I want to -win.” They ran on until the middle of the afternoon, when they reached -the other end of the opening. At sunset Doonongaes was back at the -starting place, where he staid all night. In the morning the old man -came, and Doonongaes said: “I have won. Now I will take off your head.” -“Well,” said the old man, “I will have a smoke first.”196 “Oh, no,” -said Doonongaes, cutting off the old man’s head at once. - -Then Doonongaes continued his journey northward, traveling for two days -and nights. When he tired of walking he turned into a long horned -snake. Soon, seeing a great black cloud coming with rain and thunder, -he thought, “Hinon [197] wants to kill me”; hence he went down into the -earth so far that Hinon could not reach him. After staying there a good -while, he said, “I must go on”; so he changed himself into a man again -on account of his dread of Hinon. He soon came to a river, on the bank -of which he stood, wondering how he was to cross. He went along the -bank to the point where the river entered a lake. There he thought, “I -must change myself into a snake and go into the water.” After crossing -he became a man again so Hinon would not pursue him. - -Doonongaes journeyed on a whole month. One morning he came to an -opening called Gendagwen(t),[198] where he saw nothing. Having passed -through this he saw a woman. He ran forward swiftly, but could not -overtake her. She went with such speed that they were the same distance -apart at night, when he thought, “I can not catch her, so I may as well -camp.” Picking up some dry sticks, he made a fire. On looking around he -saw that the woman had camped just ahead. “Oh, pshaw!” thought he, “I -will go there.” He started, but as he advanced so did she. When he came -to her fire there was no one there, so he said, “I will stay here.” -Soon he saw another fire ahead, which he knew to be the fire of the -woman whom he was following, whereupon he said: “I am ashamed to stop -here, so I will go on.” He reached the second fire, but no one was -there. Then he said, “I will go back to my own fire and stay there.” -When he reached his camping place the woman was back again at her first -fire. He followed her all the next day, always at the same distance. On -reaching an opening she went into a lodge. Following, he found her -sitting on one side of the fire, and an old man on the other side with -his head bowed. Seating himself near the woman, Doonongaes asked her, -“Do you not want to marry me?” She made no reply. He asked again, “Will -you marry me?” He asked three times, but received no reply. Then the -old man, who was a Dagwanoenyent (i.e., Cyclone), raising his head, -said to the girl: “You have brought home game. Wash my big kettle, -granddaughter, and boil some water, and I will kill the game.” At this -he began to sharpen his flint knife, whereupon Doonongaes ran out, with -the old man following him. Doonongaes mused: “What trouble comes to me: -I shall die now. This is because I tried to catch the girl.” The old -man was close upon him now, and as he lifted his knife to strike, -Doonongaes stepped aside, so the old man cut his own knee. He fell down -on account of the pain, but spitting on his hands, he rubbed the wound, -thus curing it instantly. Then springing up, he ran on. All day he -followed Doonongaes. Many times he cut himself as he did the first -time, but always healed the wound with spittle. At sunset Doonongaes -said, “What a shame! I ought to kill that man.” Turning himself into a -snake, he tore him to pieces. As he threw off the legs, he said, “I -want you to become owls,” and away they flew, owls. He made the old -man’s flesh into all kinds of birds.199 - -Then he said, “Now, I will go back to the girl; it may be that she will -marry me.” Reaching the lodge just at midnight, he went in and said to -the girl, “Your grandfather is dead.” “Is that true?” she asked. “Yes, -I have killed him,” said Doonongaes. “Well, what do you want?” she -demanded. “I want to live with you,” said Doonongaes. “Very well,” she -replied; “I was afraid of the old man—this is why I did not answer your -questions at first.” Doonongaes stayed with Ganos,[200] for that was -the girl’s name, a whole month. Then he said one morning, “I must -continue my journey.” - -So Doonongaes set out, and after traveling northward for 16 days and -nights, he came to the edge [201] of the earth. It was very cold there. -As he looked around, he saw a lodge in which he found a very old man -with white hair reaching to the ground all around him as he sat there. -Doonongaes said, “I have come to visit you.” The old man did not hear. -Thrice Doonongaes spoke but received no answer. Then he looked for a -club. Finding one, he hit the old man on the top of the head, saying, -“Do you not hear me?” The old man never moved, but muttered, “Mice must -have fallen from above my head. No matter.” Doonongaes, thinking what -kind of man is this, struck him again. Thereupon the old man, lifting -up his hair and tying it back so that he could see, asked, “What are -you here for?” “I came to visit you,” said Doonongaes. “I do not want a -visit from you. Be off!” he commanded. Doonongaes, who was nearly -freezing to death from the extreme cold, retorted: “Be quiet! do not -get excited.” “Oh! I do not care for other people,” said the old man. -“What did you come here for?” “I came to ask a question. Do you know -where Deanohdjes lives?” asked Doonongaes. “Yes; he lives in the middle -of the ice lake over yonder,” said the old man. “Do you know whether he -is at home today?” said Doonongaes. “Oh, you could not go to him today; -it used to take me 10202 days and nights to go to his place,” said the -old man. “Is there a trail?” inquired Doonongaes. “Yes, you will find -my tracks,” said the old man, who was a white bear. - -Now it grew colder and colder while Doonongaes traveled half a day -before he reached the place where Tsodiqgwadon’s father lived. He found -an open space in the ice. After standing there a while he saw a man -with great teeth rising from the water. The man said to Doonongaes, -“What do you come here for?” “Your son sent me. There is to be a great -council at Broken Land. All the people of the world will be there,” -answered Doonongaes. “What is the council for?” asked Deanohdjes. “I do -not know; your son has not told me,” replied Doonongaes. “Well, I will -start in 20 days from now,” rejoined the elder man. - -Trembling with cold, Doonongaes turned back without delay. In 10 [203] -days he was at Hanging Rock. Tsodiqgwadon asked, “Have you seen my -father?” “Yes,” replied Doonongaes. “Well, what did he say?” was the -next question. “He said that he would start in 20 days,” answered -Doonongaes. “Let us go to Broken Land,” said Tsodiqgwadon. They -started, but as they had 10 days’ time and it was only one day’s -journey to Broken Land, they went southward to look around. The next -day near sunset they saw a man coming toward them. “Who is that -coming?” asked Tsodiqgwadon; “he looks like a chief. What a great -headdress he has! [He had long feathers and much wampum.] He looks like -a great man, for his face is painted red and black.” Doonongaes said, -“Let us chase him.” “What shall we do with him if we catch him?” asked -Tsodiqgwadon. “I will take hold of his head and you of his feet, and -thus we will stretch him,” answered Doonongaes. “Very well,” said -Tsodiqgwadon. When they met, Doonongaes asked the stranger, “Where are -you going?” “To the north, to see the place where White Hair lives,” -was the reply. “What would you do if I should wrestle with you?” -inquired Doonongaes. “Oh! I should like that,” he said. So they began -to wrestle. Doonongaes threw his adversary; and then, taking hold of -his head and Tsodiqgwadon of his feet, the two began to pull, and they -pulled until his legs and arms were stretched out to a great length. -Thereupon Doonongaes said, “We will call you Gaisonhe.”204 - -Leaving him, the two traveled on. The second morning they saw some one -ahead, an ugly-looking man who had a great deal of wampum wound around -his body. He was shooting arrows as he sat on a stone. Doonongaes and -Tsodiqgwadon looked in the direction his arrows were going and saw many -deer standing there, but they noted that his arrows never struck one of -them. Going up to the man, Doonongaes asked, “What are you doing?” “I -am trying to kill deer. I have tried all the morning, but I can not -kill one,” said he. “Such a shot as you are can never hit anything even -if he were to shoot 10 days,” said Tsodiqgwadon, adding, “I will help -you.” As the man shot, Tsodiqgwadon blew on the arrow, which went into -the ground, at which Tsodiqgwadon said, “You will never see that arrow -again.” Immediately it took root and turned to Ohohwa Ohnoh.[205] -Tsodiqgwadon changed the man into an owl, after which they went on. - -Just at midday the two came to a cliff. As they stood on the edge, -looking down, Doonongaes said, “It seems as if some people live down -there.” Tsodiqgwadon replied: “I think so. Let us go down.” When they -reached the bottom, they saw that under the cliff was a plain, or -opening, with the cliff hanging over one side of it. The plain had -three points—a northern, a southern, and an eastern. At each point -there was a lodge. Doonongaes went south and Tsodiqgwadon went north. -Looking into the lodge that stood on the southern point, Doonongaes saw -an old man working at something. “What is he doing making such a -noise?” thought Doonongaes. The old man, looking up, said: “This odor -is like that of a man. How could anyone get in here, for my master -guards the entrance to the cliff?” The old man, who was of the Odjieqda -[206] people, was making a wooden bowl. He went to work again, saying, -“I will not waste time smelling.” Doonongaes heard him, and, saying “I -will make him waste his time,” he thrust his horns under the lodge, -and, lifting it into the air, threw it down so that it broke into -pieces. The old man, however, still sat on the ground in the same -place. Doonongaes laughed. The old man thought to himself, “Who is that -laughing?” and, looking up, he said: “Oh! that is Sʻhodieonskon.207 -Well, I will not do anything. I will go and tell my master”; with this -remark he started toward the entrance, while Doonongaes hurried off to -the lodge at the eastern point of the opening. There he heard the sound -of pounding, and peeping into the lodge, he saw four Odjieqda women -pounding Odauhdjah208 in stone mortars. The eldest asked, “Do you not -smell the flesh of man?” “Yes,” replied the others. “Well, hurry up, -take your clubs and try to kill him,” she continued. Doonongaes ran -off, frightened. The women came out, but could see nothing but tracks. -The old woman, whose name was Deiehnies,209 said, “Never mind; he will -come back.” “That is a strange place,” thought Doonongaes; “I will go -back and see what they will do”; so saying, he returned to the lodge. -The women immediately knew of his return, and old Deiehnies said, “Make -haste, my daughter, and kill the game.” When they came out they saw a -man standing near the lodge. Then the old woman changed her mind, -saying: “Do not bother him. It must be that he wants to marry—that is -why he comes.” One of the girls added, “Yes; let him alone,” but the -eldest said, “No; let us kill him.” The two younger girls returned to -the lodge, but the eldest, running up to Doonongaes, lifted her club to -hit him; he dodged, however, with the result that she struck herself210 -on the knee, whereupon she fell down crying. At this the old woman came -out, and taking hold of her by the hair, shook her, saying: “What are -you doing? If you want to kill the game, run after it.” Then the old -woman ran up to and struck at Doonongaes, likewise hitting her own knee -and falling down crying. Doonongaes now went to the lodge where the two -younger girls were and they stood up near him, for they liked him. As -old Deiehnies and the eldest girl came in, the women began to fight. -Going outside, Doonongaes watched the fight. They fought long and hard, -but had not finished when Doonongaes set fire to the lodge; before the -women knew it, the flames were so fierce that they could not escape, so -all were burned to death. Thereupon Doonongaes said to himself: “Why -did they try to kill me? They did not know what kind of a man I am. -Everyone ought to be kind when I come. I will go to find Tsodiqgwadon.” - -Doonongaes now went to the lodge in the north, but he found no one. He -heard, however, a sound as of ball-playing. Following the sound he came -to an opening, where he saw his friend playing ball with two old men of -the Dagwennigonhge [211] people. It was a close game, and Doonongaes -stood watching it. Soon they ran past him, and Tsodiqgwadon called out, -“Why do you not help me? There are two against me”; so Doonongaes -joined in. The old men played well, but Doonongaes and Tsodiqgwadon -won. Then Tsodiqgwadon said, “Take the wager. Cut their heads off.” -“Very well,” replied Doonongaes, “that is what I like.” So he cut off -their heads, and throwing them into the lodge, then burned it up. The -heads burst and Dagwanoenyents212 rushed forth. Now the cliff began to -crumble, at which Doonongaes exclaimed: “Let us go quickly! This cliff -may fall and bury us under it.” Doonongaes and Tsodiqgwadon ran out as -quickly as possible and were barely outside when down came the cliff. -Doonongaes said, “The man from the first lodge ran out at this -opening.” As they stood there looking carefully around they saw a -lodge, in the doorway of which sat a man, whereupon Tsodiqgwadon said: -“That man’s name is Hahnyusdais.213 He is the master of the dwellers -under the cliff, and he kept them as prisoners.” “Let us go up and see -the fellow,” answered Doonongaes. When they went to the lodge, -Hahnyusdais asked, “What did you come here for?” “I came to ask you a -question,” retorted Doonongaes. “Well, wait until I smoke,” Hahnyusdais -replied, and taking out a stone pipe, he began to smoke. Doonongaes -continued, “I came to ask you what has become of the men you had under -the cliff which has just fallen in?” “I will go and see,” replied -Hahnyusdais. As the place was full of earth he could not look in, and -he said to Doonongaes, “Do you not belong to the Dagwennigonhge -people?” “No, I do not,” was the answer. The old man then inquired: -“Why is this place full of earth? I went in some time ago, but I can -not go in now. A man named Deagonstwihes214 came out of here a little -while ago and then went back. I suppose he was buried in there.” -Doonongaes began to laugh at what he had done, saying to Tsodiqgwadon, -“Let us chase and catch Hahnyusdais.” “What shall we do with him?” -asked Tsodiqgwadon. “Oh! stretch him,” came the reply. Thereupon they -caught him, and Doonongaes taking him by the head and Tsodiqgwadon by -the feet, they pulled in order to stretch him out. Hahnyusdais -screamed: “Oh, stop! I do not want long legs. I want to be as I am.” -But they only pulled the harder, Hahnyusdais growing longer and longer, -until Doonongaes said, “This man now belongs to our people; he will be -Haunhdji.”215 - -Leaving their victim, the two then went toward the east. At midday they -met the two men who had been sent to track the Laughing Man [216] after -he had killed Doonongaes. “What are you doing?” asked Doonongaes. They -replied: “We are tracking the Laughing Man, who killed our chief. We -were sent to track and to kill him. We shall never stop until we catch -him. Here are his tracks.” “Who was your chief?” said Doonongaes. -“Doonongaes,” they replied. Doonongaes, laughing, said, “Do you not -know that when Sʻhodieonskon dies he comes to life again in a short -time?” “No,” replied the men, whose names were, respectively, -Hatkwisdowanen217 and Hushewathen.218 “We do not know that. We never -heard the old people say that,” they answered. “Well, two days after I -died I came to life. It is no use to pursue the Laughing Man any -longer. You will not catch him, but he will never kill me again. You -would better go home,” added Doonongaes. The two men said, “Thank you -for our freedom; we are at liberty now to go where we please.” “I -should like to take a smoke,” said Doonongaes; “I used to have a -pouch,219 but I do not know now where it is.” “Well,” said -Hatkwisdowanen, “when you died two men were sent to your lodge to get -your pouch. I think that the chief, Hagondowanen,220 has it now.” “I -will be at his place tomorrow,” replied Doonongaes. “We are going to -have a great time at Broken Land. Will you not be there?” “It may be -that I shall, if I do not get killed. I suppose my wife is enraged -because I have been away so long,” answered Hatkwisdowanen. - -Hatkwisdowanen and his friend now started for home, while Doonongaes -and Tsodiqgwadon went on eastward. At nightfall the latter came to a -lodge, within which they heard some one singing, Onen gagwégon -sawadiyon heníyon ganyoh.[221] “Why does that old woman sing so?” asked -Doonongaes. “Let us run through this hut,” he added. “Oh, pshaw!” -answered Tsodiqgwadon; “what is the use of chasing people all the -time?” “I will tell you why I like to do it,” answered Doonongaes. “All -people get angry when they see me and try to kill me, so now I am going -to kill all the people I can.” Tsodiqgwadon remained outside while -Doonongaes went into the lodge, crying out, “Now I have come back.” The -old woman, whose name was Gonyahsgweont222 and who belonged to the -Nosgwais223 people, raising her head, said, “It seems as if some game -creature was talking in my lodge.” Looking around and seeing -Doonongaes, she said: “What are you doing in here? There is no use -troubling me, for I have never chased you.” She knew he was -Sʻhodieonskon, and that he always chased and killed people. She began -to beg, but, going behind her, he held her by the shoulders when she -tried to turn around. Then catching her by the feet, he pulled her out -of the lodge. “Do not make sport of and trouble me,” cried the old -woman; “I am poor, but I have never harmed anyone.” “Why do you sing in -that way, then?” asked Doonongaes; “I thought you were the woman who -killed all kinds of game.” “I was feeling happy, that is why I sang,” -answered the old woman. At this Tsodiqgwadon said, “You would better -let that old woman alone.” - -So Doonongaes left the old woman and the two went on. When they met -people they changed themselves to resemble those people. They were -magically the most powerful persons living. Tsodiqgwadon was greatly -superior to his friend in this respect, possessing the greatest orenda -in this world. All were afraid of him because he could do anything he -liked. All at once Doonongaes said: “My neck feels bad. It has been -sore for a long time.” “When did it become sore?” asked Tsodiqgwadon. -Then Doonongaes told about the two old sisters Gwidogwido, and said -that ever since he had lifted and carried away their lodge his neck had -troubled him. “You must have been bewitched by their lodge,” replied -Tsodiqgwadon; “let me feel your neck?” When Doonongaes held his head -down Tsodiqgwadon saw the end of a flint knife. He tried to pull it -out; he continued to try all night long, and just as the sun [224] -arose he drew it out. “There! I have it,” said he. “The wizards -bewitched you. There are many more wizards than you know of. I have -cured you now for life.” Taking up the knife, Doonongaes looked at it -and said, “How strong I am to carry so long a knife in my neck so many -years.” - -Continuing their journey, Doonongaes and his companion soon came to a -village where no one was found, although smoke arose from every lodge’s -smoke-hole. “This must be the place I visited once before,” said -Doonongaes; “there is something very mysterious about it.” “No, there -is nothing mysterious here,” replied Tsodiqgwadon. “The place is always -kept this way. It is kept for people who are traveling around the -world, so that when they come to this village they can eat whatever -they like. It is called Yondekhonyatha Ganondayen.” [225] “Who has -arranged all this?” asked Doonongaes. “A Great Power226 in the Blue Sky -made this village, so every man could eat here,” answered Tsodiqgwadon. -“Very well, let us eat, then,” said Doonongaes. So, going into one of -the lodges, they took meat in a bowl. When they were ready to eat, -Tsodiqgwadon began to laugh. “Why do you laugh?” asked Doonongaes; “you -said this belonged to all people who are on the trail.” Tsodiqgwadon -had now become what Doonongaes was—that is, Sʻhodieonskon—and he said, -“I will go outside for a moment.” While Tsodiqgwadon went out, -Doonongaes began to eat. At that moment he felt that someone was there. -On turning around, he saw a Stone Coat227 sharpening his chert -knife—yes, he saw several sitting around, all sharpening their chert -knives. “What are you sharpening your knives for?” asked Doonongaes. -“We are going to kill you,” came the reply. “Wait until I am ready. -Give me fair play,” said Doonongaes. “All right,” was the reply, “but -you must hurry up.” He went to the woods where he found Tsodiqgwadon, -who, laughing, asked, “Did you see anything to frighten you?” “Yes; I -have a fight on my hands,” answered Doonongaes. “Well, I am going on,” -said Tsodiqgwadon; “all the help I will give you is to tell you what -kind of a weapon these people are afraid of. It is a basswood228 -knife.” “Should I not make a flint club?” asked Doonongaes. “No; that -would not hurt them a bit. Make a basswood club,” came the answer. -Doonongaes made, therefore, both a basswood knife and a club, and then, -going back to the Stone Coats, he said, “I am ready.” When they saw his -basswood knife and club they were terribly frightened, and ran off as -fast as they could toward the north, chased by Doonongaes. The first -one he overtook he hit on the head with his club, whereupon the Stone -Coat crumbled down to the ground, dead, with his body and coat smashed -to pieces. Doonongaes treated the next one in a like manner and so on -until he had overtaken and killed them all—men, women, and children. -Then he said: “This is the kind of man I am. Why did Tsodiqgwadon leave -me? I can chase him, too, when I find him.” At that moment, hearing -someone behind him, he looked around only to see Tsodiqgwadon, who -asked, “What are you talking about?” Doonongaes replied, “Oh! I was -saying that you are the best friend I have in the world.” - -Once more the two went on together, and the next morning they came to a -rock which was so high that they could not see the top of it. -Doonongaes now changed himself into a buck, and rubbing his horns on -the rock said, “I can kill Hinon [229] if I see him.” At that moment -Hinon came out of the rock, and standing before him, asked, “What were -you saying?” “Oh! I said that the man who lives in here is the best -friend I have,” answered Doonongaes. Tsodiqgwadon stood on one side, -laughing. Believing Doonongaes, Hinon went back into the rock. - -The two friends now continued journeying toward the north. Tsodiqgwadon -said to his companion, “I want you to stop fooling everybody, for you -do not know what orenda other persons have; you may get into trouble -some time.” Toward night they came to a lodge in which many old men -lived. These were singing a war song, Ogwenion denkenoonk ganyohshon -enkhegen heyoendjadeh.[230] All sang the same song. Assuming the form -of this people, who were Gendagahadenyatha,231 Doonongaes, going into -the lodge, began singing a war song, too, but with different words. He -sang, Deaun ni daegwanoenk Onen neho agyon heonwe niswaiiyon.232 -Thereupon the old men began to talk, and the chief of them said: “What -does this man sing? He is an enemy. Let us scalp him.” Springing up and -seizing their flint knives, they ran after him. Tsodiqgwadon stood -outside, laughing. Doonongaes became a snake, and when they saw this -the old people ran back, for they were too small to fight such a man. -Tsodiqgwadon said to Doonongaes, “Let them alone.” “No; I will settle -this people,” answered Doonongaes. “You would better let them alone. It -is not right to act in this way all the time,” replied Tsodiqgwadon. -“Let us go on then; there is no use in standing here if you will not -harass these people with me,” said Doonongaes. - -Traveling toward the east, the two companions soon saw a large man -coming in their direction. When they met him they spoke to him, and the -man said to Doonongaes: “I have come to tell you that you are not doing -right in attacking people. You may strike your friend.” At this -Doonongaes struck Tsodiqgwadon, knocking him down. The large man -laughed, saying, “That is what I like.” Tsodiqgwadon jumped up, -whereupon the stranger said: “You must strike back,” so Tsodiqgwadon -struck Doonongaes. “Now, you must say bad words to each other and -scold,” said he. They began to scold, and threaten, and talk fiercely. -“That is enough,” said the large man. “You can go now, and whatever -people you see as you go around the world, pursue them; that is what I -like. I am always near you as you go along.” Then the large man, whose -name was Nanisheonon,[233] went off toward the west. - -Tsodiqgwadon and Doonongaes now started for Broken Land. The former -said: “That is why I always tell you to stop chasing people. You see -now. We met this large man on account of your hurting people. He likes -such things. Stop your fooling and be like me. Tomorrow is the day of -our council meeting.” When they reached Broken Land Doonongaes said: -“Here is where I was killed, and I will show you where the man lived -who brought me to life, and to whose lodge I went and killed him.” “Is -that what you do to people who help you?” said Tsodiqgwadon. “That is -what I did to him because he was trying to keep our two most beautiful -women,” Doonongaes replied. “What did you do with the women?” asked -Tsodiqgwadon. “I lived with them until you told me to go with you, and -that all women belonged to you,” was the reply. “Did I tell you that?” -said Tsodiqgwadon. “Yes, you did,” retorted Doonongaes. At this -Tsodiqgwadon laughed. “What are you laughing at?” asked Doonongaes. “I -am laughing because I fooled you so when I said that to you,” rejoined -Tsodiqgwadon. “You will not be angry, then, if I go to them?” said -Doonongaes. “Oh! you can go if you like,” was the reply. “Very well, I -will go now,” declared Doonongaes. “May I visit you until tomorrow?” -asked Tsodiqgwadon. “No; I think you would better not,” was the answer. -“All right; I can stay here until the time comes for the council,” said -Tsodiqgwadon. Going to his mother-in-law’s lodge, Doonongaes asked, -“Where are your daughters?” “Oh! they have gone back to their first -husbands,” said the old woman. “Have they forgotten me?” asked -Doonongaes. “You know,” answered the old woman, “that you have been -gone a long time. They waited two years for you.” “Well, I have been -all over the world. I thought they would wait until my return,” -declared Doonongaes. “Stay here and I will go for them,” said the old -woman. She went to her elder daughter, to whom she said, “Your husband, -the great chief, has come back.” “I will go to him,” replied the woman. -Then going to her second daughter, she said, “I have come for you; your -husband has returned.” The daughter said, “My husband is here.” “Not -that one,” replied her mother; “I mean the great chief.” “I know; but I -waited a long time for him. I should be ashamed to go from this husband -now,” she added. “Oh!” said the old woman, “this man you have now is -not worth anything; he has not a bit of wampum.” “I will go, then,” -said the girl, “but do not tell my husband.” So she dressed up and made -a bundle of her things in preparation to go away. “Where are you -going?” asked her husband. “To my mother’s lodge.” “Very well,” said -he, and off she went. - -When the two girls reached their mother’s lodge, after greeting -Doonongaes, they began to talk to him. One asked, “Where have you been -for so long a time?” “Oh! I have been to the northern, southern, and -western ends of this earth,” replied Doonongaes. “Do you know what -there is going to be tomorrow?” she asked. “No; what is it?” asked -Doonongaes. “They are going to have a great council,” she replied. -“What kind of council?” he inquired. “Oh! to appoint another chief. -They will take the chieftaincy away from Tsodiqgwadon and put somebody -else in your place as second chief,” was the answer. “Why so?” demanded -Doonongaes. “Because you chase all the people living in the world,” she -replied. Now Doonongaes began to feel sad; he sat there with his head -down, thinking until night. Then he made up his mind, saying, “Well, if -they do put me out I will always be Sʻhodieonskon.” The next morning he -felt better, because his mind was made up. As soon as they were through -eating, all the people went to Broken Land. - -When they had assembled Doonongaes arose, saying, “I believe all are -now present.” Thereupon Tsodiqgwadon arose. He told them what the -council was for, and said to the people, “You now have to choose a head -chief and a second chief for the whole world, and every village is to -choose a chief for itself.” But Deanohdjes had not yet come. Then one -man, arising, said, “I should like to make Deanohdjes [234] head -chief.” They talked the question over; one-half were for Deanohdjes and -the other half against him. Only one man remained silent. Remarking, -“Well, I can say nothing until tomorrow,” Tsodiqgwadon then adjourned -the meeting. The next morning Deanohdjes arrived. When the council -assembled Tsodiqgwadon arose and said: “All are now present. Now, my -father, are you willing to be the head chief of the whole world?” -Deanohdjes hung his head, while the people all were silent. Then, -raising his head, he said, “I can say nothing for 10 days.” So the -council adjourned and met again in 10 days. Thereupon Deanohdjes said: -“I will tell you my mind. Put this duty on Doonongaes; make him head -chief of all the world.” Doonongaes was delighted, but Tsodiqgwadon -said, “He is too mean a man for that; he is Sʻhodieonskon.” “If he is -made head chief of the world he will change,” replied Deanohdjes. “He -who is most powerful in orenda should be head chief,” said -Tsodiqgwadon; “Doonongaes has not much power.” “Well, you have more -orenda than anyone else in the world,” said Deanohdjes, to which -Tsodiqgwadon retorted: “I do what the people wish. They said they were -going to appoint another chief, and I supposed they had found some one -who is magically more powerful than I am.” Then Tsodiqgwadon, -addressing the meeting, said, “Take the person who you think has the -greatest orenda.” Some one then said: “Let us adjourn for 10 days, for -only our own people are present now, while others who are coming should -be here. Let Haiwanenqgwi235 be sent to all the people of every kind in -the world to notify them of the council.” Accordingly he was sent, and -the council was adjourned. After going all over the world, as he -thought, he came back. “Have you been everywhere?” asked Tsodiqgwadon. -“Yes; the world is not so large that I had need of many days to visit -all its parts,” replied Haiwanenqgwi. “Have you found every known -people?” was asked him. “Yes, excepting one; I have not seen these,” he -answered. “Who are they?” asked Tsodiqgwadon. “The Dagwanoenyents,” -Haiwanenqgwi said. “Oh! did you not go to Gaha Gastende,236 where the -high rocks are in the east?” inquired Tsodiqgwadon. “No; I thought no -one lived there,” he replied. “Well, you must go there, for that is the -place where the Dagwanoenyents live,” declared Tsodiqgwadon. - -Haiwanenqgwi started again. On reaching the foot of the mountain he met -some of the Dagwanoenyents, who roam all over the region of Wind Cliff, -and to them he said, “I have come to notify your people that a council -is to be held at Broken Land in 10 days from now.” The chief answered, -“You stay here until I call a meeting, so you can tell all the people, -for if I should deliver the message they might not believe me.” So -saying, he went on the mountain to a place where these people always -held their meetings; it was a smooth place without trees or grass. Soon -the people began to appear, and when all had come, there were hundreds -and hundreds of them. Haiwanenqgwi, rising, said, “I have come to -notify your people that a council will be held at Broken Land 10 days -hence and that you must all be present.” In response all said, “We will -be there at the appointed time.” Then the meeting adjourned and all -went home. When Haiwanenqgwi returned to his home Tsodiqgwadon asked -him, “Have you now notified all kinds of people?” He replied, “Yes; all -those whom I have ever seen.” Thereupon he was asked, “Have you -notified the Stone Coats?” To which he answered, “No; where do they -live?” Tsodiqgwadon told him, saying: “They live on Gahsgwaa -Tgawenot,[237] far off in the west. After you have been there go to an -island in a southerly direction therefrom called Othegwenhdah -Tgawenot;238 there you will find other people. Thence you must go in a -southeasterly direction until you come to Oosah Tgawenot.239 The people -of this island are called Gaisonhe.240 Thence go southward again and -you will come to Nitgawenosatieha,241 where the Djinonhsanon242 people -live. Just beyond Nitgawenosatieha you will find Tgawenogwen,243 where -the Onowehda244 people dwell. Be sure to notify all the people on these -islands. Then go toward the east and you will reach a large island, on -which you will find the Djisdaah people; this island is called Djisdaah -Tgawenot.245 Thence go northward and then return here as soon as -possible. Do not delay on the way.” These were the instructions of -Tsodiqgwadon. Haiwanenqgwi, answering, “Very well,” started westward. - -When he came to the end of the earth at the west he remarked to -himself, “What shall I do to reach Gahsgwaa Tgawenot?” [246] Then he -quickly assumed the form of a snake, and, going into the water, swam -about half way to the island, when loud thunder and vivid lightnings -made him halt, whereupon he said, “I think that Hinon wants to kill me, -so I will change myself into a Hahnowa.” As soon as he had become a -Hahnowa, Hinon stopped his threatenings, and the sky cleared off, and -everything became as bright as ever. He reached the Gahsgwaa Tgawenot, -or Stone Island, when he again assumed the form of a man. Going on, he -met a person to whom he said, “I have come to notify your people that -we are going to have a great council at Broken Land 10 days from now.” -“Well, where is your wampum?” he was asked. “I have none,” said -Haiwanenqgwi, who asked in turn, “Where is your chief?” “Go westward,” -he was told, “and you will come to a large opening in the rocks—there -you will find our chief.” He came to this opening, and on looking in, -saw a very old man sitting there. As soon as he stopped at the edge of -the opening, the old man, looking up, said, “What do you want here?” -Haiwanenqgwi replied, “I have come to notify you that our people will -hold a great council at Broken Land, and that our head chief sends for -you to come there in 10 days from now.” “Very well, I will come with -all my people,” answered the old man. - -Assuming the form of a Hahnowa, Haiwanenqgwi now went over the water -until he came to the next island, which was called Othegwenhdah -Tgawenot. Here he assumed the form of a man, and going to the chief, -whose name was Hoonkgowanen,[247] he said, “I have come to invite you -to a great council, which is to be held at Broken Land in 10 days.” The -chief replied, “Very well; we will be there on time.” - -Then Haiwanenqgwi, again assuming the form of a Hahnowa, went over the -water to Oosah Tgawenot.[248] At this place he found Shayades,249 the -chief of the people who dwelt there. To him Haiwanenqgwi gave the -invitation to be at the great council at Broken Land in 10 days, and -then he went on to Nitgawenosatieha. Soon he met some men who took him -to their chief, whose name was Deanohsgwis.250 Having given him the -invitation, the chief accepted it, saying, “We will go to the council.” - -Haiwanenqgwi next went to Tgawenogwen.[251] Changing himself into -Onowehda,252 he stood around for a time, but, not seeing anyone, mused -to himself: “When shall I be able to see these people? It must be that -I have missed the place.” But as he stood waiting, some of the people -appeared. He learned that they dwelt in the ground, and that their -chief’s name was Hononhengwen.253 On receiving the invitation, the -chief promised in the name of his people to go to the great council at -Broken Land. - -Then Haiwanenqgwi went to Ganehdaiikhon Tgahadayen [254] Tgawenot, -where the Degatengowa255 people lived. There he saw one of the men -standing in the air, at which he wondered what he was standing there -for, concluding at last that this man must be possessed of the most -powerful orenda to be found on the island. Soon a person came to him -and conducted him to the chief, to whom he announced the invitation to -the great council at Broken Land. The name of this chief was -Henhgadji.256 The invitation was willingly accepted. - -Haiwanenqgwi now went to Djisdaah Tgawenot,[257] where the Djisdaah -people lived. There he assumed the form of one of these people. Having -met a man, he said to him, “I have come to notify you of a great -council to be held in 10 days at Broken Land.” But the man told him -that he must go to the chief. “Well, take me to him, then,” he replied. -“Go straight ahead,” was the answer; “you will find the lodge yourself, -for I can not go with you.” So Haiwanenqgwi went along farther and soon -came to a lodge in which sat an old man, large and solemn in -appearance; this was the Djisdaah chief. When he drew near, the old -man, raising his head, said “Well, what news do you bring?” “I bring an -important message to you and your people,” he answered. “Oh! wait then. -Let me get some tobacco and light my pipe.”258 So saying, he took a -large bunch of oak leaves—these were his tobacco—and beginning to chew -them, he said, “Now, I am ready to listen to your message.” Thereupon -Haiwanenqgwi gave him the invitation to the great council. The chief, -whose name was Hodehondasiowanen,259 said, “We will be there at the -appointed time.” - -Haiwanenqgwi then ran homeward all night, reaching Broken Land in the -morning. Once there he declared, “I have now visited all the peoples on -the earth.” But Tsodiqgwadon asked, “Have you visited Gaasyendietʻha -[260] yet?” “No, I do not know where he lives,” he replied. “You must, -however, go to him. Bring me an arrow,” said Tsodiqgwadon. The arrow -having been brought, Tsodiqgwadon split the head, and after making -Haiwanenqgwi small, placed him in the head and closed it, fastening it -securely. Then Tsodiqgwadon said to the arrow: “I want you to go to the -place where Gaasyendietʻha dwells. There you will find a Great Rock of -white chert or flint, which is red-hot; under this stone is a cavern in -which Gaasyendietʻha lives. This rock is on the edge of the Blue Sky, -where it meets the waters, just where the sun sets. Gaasyendietʻha -carries this stone with him when he travels in winter so that he can -break the ice as he goes; it is called Gaonhiahge Tgastendeh.261 There -is no earth there; only stone. I want you to go directly to the Rock in -the Blue Sky.” Then stringing the bow, he shot the arrow westward. The -arrow, now alive, went flying through the air until it came to the end -of the sky, where it saw the Rock in the Blue Sky. On coming down it -struck the hot rock. The man who lived under the rock said, “Something -has come down on my ball,” and pushing off the hot rock, he came forth. -Thereupon Haiwanenqgwi, coming out of the arrowhead, said to -Gaasyendietʻha, “Tsodiqgwadon sent me to ask you to be present at a -council to be held in nine days from now at Broken Land.” “What is the -council for?” asked the host. “To appoint a new chief for all the -people under the Blue Sky,” came the reply. “Very well,” said he, “I -will go.” Gaasyendietʻha asked, “How did you come, for I have never -known any man to be able to come up to the Rock in the Blue Sky -before?” “Oh! I came in the arrow,” answered his visitor. “Well, then, -I must send you back in the same manner,” replied Gaasyendietʻha. “All -right; I will have to return that way,” said Haiwanenqgwi. In picking -up the arrow Gaasyendietʻha found that its head was split, so seizing -Haiwanenqgwi and shaking him to reduce his size, he was finally able to -reinsert him in the arrowhead, wherein he carefully secured him. Having -done this, he cast the arrow eastward and it flew away. In a short time -it came down at the feet of Tsodiqgwadon, who had not moved from that -place since he had shot the arrow westward. When Haiwanenqgwi came -forth he was asked, “Have you notified all the people now?” He replied, -“Yes; I have, so far as I know, notified all the peoples under the Blue -Sky.” But Tsodiqgwadon declared: “No; you have not; there are a large -number yet who have not been notified of the great council. You must -now go eastward to the place where Tkwendahen Niohsiowesiohden262 -lives. This place is situated on an island called Gaahgwa Tgawenot,263 -which is located just where the sun rises. The chief of this place is -called Djahgwiyu.264 When you have performed your errand here you must -go northward until you find another island, which is called -Ohnonqgon(t)265 Tgawenot. The name of the chief of the people who dwell -here is called Djihtkwahen Niothwahasyohden.266 When you have finished -your errand here you must go northeastward, and you will reach an -island which is called Gainhdoya267 Tgawenot; and the name of the chief -who lives on this island is Djihtkwahen268 Haos. After you have -notified him, take a westerly course, visiting an island which is -called Hahnowa269 Tgawenot, and on which all kinds of Hahnowa people -live. The name of their chief is Honohtsagagiyit.270 After giving him -your message you must go northward to Ohneqsah271 Tgawenot, where all -kinds of Sowekshohon272 people live, the name of whose chief is -Hahnyahses,273 who is of the Awaeh274 people; and when you have -delivered your message to all these people, thence start southwestward -and return home.” - -Haiwanenqgwi then set out for Sun Island. There he saw after a while -one of the Djahgwiyu [275] people coming toward him, whereupon he -thought: “What can this mean? Is the world going to burn up?” But soon -he saw that it was Tkwendahen276 Niohsiowesiohden himself, who said, -“What have you come for?” Haiwanenqgwi replied, “Oh! Tsodiqgwadon, the -chief of the world, has sent me to notify you and your people of a -council to be held at Broken Land in eight days from now.” “Very well; -we will be there,” declared Tkwendahen Niohsiowesiohden. - -Then Haiwanenqgwi went to Ohnonqgon(t) Tgawenot, and after that he -reached Gainhdoya Tgawenot. When he arrived there he saw five men -fishing. For a while he stood watching them, thinking, “What beautiful -belts these men have.” When they saw him coming they threw reeds [277] -at him to bewitch him, to make him sore, and to cause him to swell up. -When the reeds pierced his body, at once he began to swell and to -suffer great pain. At last, to escape from them, he leaped into the -water, where he remained until the pain was gone, and then, coming out, -he said to these men: “Be quiet! I have not come to harm you, but I -have been sent to you to notify you that there will be a great council -at Broken Land eight days from now, and that Tsodiqgwadon wishes to -have you come.” In reply these men said, “Well, we must first go to -tell our chief before we can give you an answer.” When the chief was -told of Haiwanenqgwi’s mission he promised faithfully to be present -with his advisers. - -Haiwanenqgwi went next to Hahnowa Tgawenot, where he delivered his -message, and then he retraced his steps homeward. Having arrived there, -Tsodiqgwadon asked him, “Have you now notified all the peoples of the -world?” “Yes; I have notified all,” was his reply. “No; you have -notified only half of the tribes of men. You must now go up to the Land -in the Blue Sky, called Gaonyahge [278] Diyoendjadeh, and you must go -in a southerly direction. This land is very high, and you can not get -there until orenda for that purpose is given you. The Sʻhadahgeah279 -people dwell in that land, the name of whose chief is Odahnoqgwiyah280 -Haos. You will tell him first, and then go westward, where you will -find seven281 men living on the clouds; these seven men are Hinon -people. The elder one and chief of these people we call Shedwaqsot.282 -After you have given your message to these seven men, you must go -straight up until you reach the central part of the Blue Sky, and -directly above the Blue Sky you will find a man whose name is -Hahasdensyowanen.283 And when you have told him your message come -straight down to the ground. Directly under the door in the center of -the Blue Sky you will find an opening in the earth. In this opening you -will find an Odonseh284 man, whose name is Shagoewatha;285 notify him -also. A short distance from this opening you will see a high rock, on -which you will find the tallest of men, whose name is -Sʻhagodiyoweqgowa.286 You must summon him, too. Thence go farther along -the rocks, and you will reach the dwelling place of the chief -Ganiagwaihegowa.287 You must notify him also, and then you must return -here.” Tsodiqgwadon gave Haiwanenqgwi a small piece of a substance -which resembled flesh, and which possessed great orenda. In giving it -to him, Tsodiqgwadon said, “When you desire to use this, you must chew -it,” adding further directions as to the manner of its use. - -Placing this mysterious substance in his mouth, Haiwanenqgwi at once -mounted higher and higher. In a very short time he had reached the Land -in the Blue Sky. When he arrived there he looked around, and while -doing this Sʻhadahgeah saw him, and an Oqtcihgah [288] Ongwe asked him -whence he came. “Oh! I came from below,” was the answer of -Haiwanenqgwi. “How did you get up here?” was asked him. “I walked on -the air,” he answered; “and I have come to notify you that there will -be a great council at Broken Land to be held seven days from now. You -must all come.” - -Thence Haiwanenqgwi went westward, passing through the air, and soon -came to a lodge situated on a cloud. Entering the lodge, he saw therein -seven men of the Hinon people, who were all smoking, so the lodge was -filled with smoke. He gave his message to the elder man, whose title -was Shedwaqsot, and who assured him that they would all go to the -council. - -From that place Haiwanenqgwi went straight to the middle of the Blue -Sky, where there was a door. Passing through this, he saw an old man -sitting there, whose name was Sadjawiski;[289] he also was smoking. -Haiwanenqgwi said to him, “I came to notify you of a great council to -be held at Broken Land seven days from now.” “Very well; I will go,” -said the old man. “I have been waiting a long time for you, because I -knew that you were coming and knew what your message would be. My -brother, Shagoewatha,290 knows that you are coming to see him, too. -Wait a few moments; a man291 will pass here soon; tell him too of the -council.” Soon a man came on the run from the east; when he arrived -where the old man was he stopped. This man was Odjisdanohgwah,292 but -the people whence Haiwanenqgwi came call him Gaaqgwaah,293 for he gives -light to the world. In reply to the invitation to attend the council he -said, “It is well; I will attend,” and continued on his journey; he did -not seem to care for Haiwanenqgwi or for Sadjawiski. - -Now Haiwanenqgwi came to an opening directly under the door in the Blue -Sky, far down into which he went. There he saw an old man called -Shagoewatha, to whom he said, “I have come to notify you of the great -council to be held at Broken Land in seven days from now.” The old man -replied, “It is well; I will attend it.” - -Next Haiwanenqgwi went up and notified Sʻhagodiyoweqgowa, who said in -reply, “I have been wishing for a long time to meet all kinds of -people, so I will surely go.” Later Niagwaihegowa [294] also promised -to be at the great council at the appointed time. - -Now Haiwanenqgwi went home feeling quite happy, thinking that he had -completed his task. But when he reached home, Tsodiqgwadon asked him, -“Have you now notified everybody?” He replied, “Yes; so far as I know.” -“No; you have not. You must go to another country, situated directly -east of this, which is a great island on which are many people,” -declared Tsodiqgwadon. “It is well,” said Haiwanenqgwi (who did not -desire to go, although he could not help doing as he was commanded); “I -will rest tonight and start in the morning.” “You may do so,” added -Tsodiqgwadon. - -Early the next morning Haiwanenqgwi started, walking on the ground, but -when he came to the water at the end of the earth he walked on the air -until he arrived at Tgawenosdenh,[295] where he saw many kinds of -people, whom he notified, and then returned home. On his arrival there, -Tsodiqgwadon asked him, “Are you now through with your task?” “Yes,” -replied the messenger. “No; you have not yet finished your work,” -declared his questioner. “You must go to Othowege,296 where the chief -Hathogowa297 dwells, in the far regions of the north. You will have to -travel on the air in order to go there and return in one day.” - -So Haiwanenqgwi went on the air until he reached Othowege, which was a -very cold place, for the wind was blowing and the snow was falling all -the time. Hathogowa, the chief, was naked (he looked like a human -being), and there were a great number of the Otho [298] people. -Haiwanenqgwi delivered his message to all. In reply to the invitation -they said, “It is well; we will go to Broken Land.” - -Haiwanenqgwi thence returned home. When he arrived there Tsodiqgwadon -said to him, “You are not yet through with your task.” “Well,” replied -the messenger, “I will wait until tomorrow, for I am so tired that I -can not start today.” So then next morning Tsodiqgwadon gave him -further instructions, saying to him: “I want you to go to -Onenonhge,[299] where Dedioshwineqdon300 lives. To get there you must -go directly to the southern end of the earth.” - -The messenger started, following the course indicated. At last he found -a beautiful country, which was very warm and full of flowers, and he -saw there a large number of people who looked like Ongwe Honwe.[301] He -gave them his message. “It is well,” they said; “we will attend the -council.” - -When Haiwanenqgwi reached home he declared that he was not able to go -anywhere else. Thereupon Tsodiqgwadon, laughing, said to him, “Now, my -friend, your work is done.” - -When the 10 days were expired all the people from all parts of the -world came in great numbers—from the four quarters and from above and -from below—from the east and west, north and south. They gathered about -their several stations around the great council fire. At noon, when the -sun was high in the blue sky, Tsodiqgwadon arose and asked, “Are you, -the peoples of all the world, now present?” They answered him in -chorus, “We are present.” Thereupon Tsodiqgwadon said: “I will tell you -what this council is called for. A chief of all the peoples dwelling -above and below is to be chosen, and it is for you to select one.” Now -the tribes of people talked among themselves and one with another; but -Tsodiqgwadon sat still, listening to what was said. They talked until -night and then they talked all night. They remained a whole year, -talking day and night. At the end of the year they chose Gaasyendietʻha -[302] as chief of all the people of the world above and below. All -agreed to this choice, and Gaasyendietʻha himself was willing. When -this was done they had to select a second chief. Another year was -passed in talking. Tsodiqgwadon sat in the midst of the vast throng, -listening all the time. At last Hinon was chosen as the second chief. -Then Tsodiqgwadon said, “Who shall be chief of each locality?” Then -each tribe sat together, talking among themselves. The first to -complete their deliberations were the Stone Coats,303 who chose Ongwe -Hanyos,304 one of their own people. The Ongwehonwe were the next; they -chose one of their principal men, and the other peoples chose the same -chiefs as they had before. Tsodiqgwadon was chosen chief of the Snake -People only. The council then closed and all went to their homes. - - - - - - - -LEGENDS - - -59. GENONSGWA [305] - -Once there was a village in which it was the custom of the people to -fight a great deal, for they were very warlike. A strange boy came to -this village; he was small and perhaps 4 years old. No one knew whence -he came. He could do nothing for himself, but he wandered around the -village, staying here and there in the several lodges. First one family -then another would keep him for a little while. The people did not care -much for him, nor pay much attention to him. Finally he grew to be a -young man. There was at this time a good deal of talk among the people -about getting up a party to go on the warpath. At last 20 men were -found who were willing to go. This young man, hearing about the party, -asked permission to go, too. He asked one and then another, but all -refused his request. Thereupon he said: “I do not care. I will go -anyhow.” He was so peculiar that no one really liked him. - -The 20 warriors started and he went along with them. When night came, -fires were built; there were two men at each fire, but the boy built a -fire for himself. Several days passed in this way. One night, however, -when all were asleep, the young man had a dream. A man appeared to him, -who said: “I have come to warn you that if you do not change your -course somewhat you shall all perish tomorrow at noon. Tell this to the -headman of the party and urge him to change his course.” They were then -going northward. The boy told his dream the next morning to the -headman, who scolded, saying: “I did not want this fellow; he is -nothing but a hindrance, nothing but a coward. We have come to meet an -enemy. Why should we turn back even if we know there is one in our -path?” So, after eating their morning meal, they continued northward, -paying no heed to the warning in the young man’s dream. - -When the sun was near the middle of his path across the sky, the party, -which was going in Indian file, noticed that the headman stopped, then -the next one, then the next. The boy, who brought up the rear, found -that they were looking at a track, saying: “It is Ganiagwaihegowa, -which always kills the people it meets. Its magic power is so great -that the instant anyone looks at its tracks, no matter how far off, -Ganiagwaihegowa knows it, and returns to destroy that person.” As the -boy listened, he said: “I am very anxious to see this bear. I have -never seen such a thing.” The men said, “You do not want to see so -terrible a thing;” but he insisted. The chief said: “If this is really -your wish, you must not follow us. We shall turn off here and go in a -different direction, and you can go on northward; but if you meet this -bear you must run in some direction, some course different from ours.” -They tried to make him go with them, but he would not do so. - -Breaking a small tree that stood near, the young man hung his bundle in -the crotch; then he went on. Soon he saw a tremendous object ahead of -him; when near it, he recognized it as a great bear, sitting on the -trail, with its back toward him. Creeping up, the young man stood -looking at it. It had no hair on its body, only a little on the end of -its tail.[306] He struck it with his arrow, whereupon the bear rushed -after the youngster, who ran away. The bear drew so near as they ran -that the youngster could feel its breath. Now he dodged from tree to -tree, then, darting off straight, he ran on swiftly, with the bear -close behind him, until he came to a stream which looked very deep. -They two could just jump over it. So the youngster sprang across, and -the bear leaped after him. Then the youngster sprang back to the other -side and the bear did the same. Thus they jumped across many times. Now -as the young man ran he felt that his strength was growing greater, -while he saw that that of the bear was failing. Seeing the bear failing -fast, the youth, making a great loop, sprang once more across the -stream, with the bear after him. Then he made a loop on the other side, -and on going across the river, he saw the bear still weakening. -Pursuing the same course once again, he passed the bear about the -middle of the stream—he going one way, and the bear the other. The bear -did not follow by sight but by scent alone. Lastly, the bear did not -cross the stream, but followed all the boy’s tracks. Now, the beast had -failed so much that the youth was just behind it as it kept tracking -him. As the bear almost failed in trying to jump across the river, it -scrambled to get a footing. Then the boy shot from the bank behind, the -arrow entering the middle of one of the animal’s forefeet.307 At this -the great bear scrambled to the bank; then reeling from tree to tree, -it staggered and fell. Rising again, the beast struggled for a time, -but at last it rolled over dead. - -The young man left the bear’s carcass after he had taken three hairs -from its “whiskers” and one tooth out of its mouth. Then going back to -the spot where he had left his bundle and getting it, he followed the -trail of the twenty men. Running fast, he overtook them, whereupon he -said, “I have killed Ganiagwaihegowa, of which you were so much -afraid.” They were naturally greatly astonished, for no man had ever -been able to kill this creature, so they said: “If he has done this, he -must have great orenda. Let us go back and see.” So they turned back, -and after traveling until sunset they came to the place where the body -of Ganiagwaihegowa lay. They saw that it was of enormous size, and -said: “We will burn up the body; we will keep up the fire all night -until it is burned. Then each man shall take a little of the ashes and -a few of the bones, just enough for medicine to give him its magical -power.” After the fire had gone out, the men went to sleep; in the -latter part of the night they stirred the ashes with sticks until each -found a piece of bone. The chief said: “You must be very careful about -taking the remnants of this bear. Let each one before taking up his -bone say what gift he wants, what power he desires.” Most of the men -desired to be good hunters and brave warriors and some to be fast -runners. One man said, however, “I want to be admired by all women.” - -The things the young man had chosen were good for every purpose, but he -did not let the others know that he had taken anything. The headman -said, “We will go on in the same direction; that is, toward the north.” -The men had changed their opinion of the young man; they now looked on -him with respect as a person of great magical powers. The party -traveled many days. - -One night they camped and lay down to sleep. The young man dreamed -again, and his dream said: “Tomorrow at noon you will meet an enemy of -greater number than your own party, and among them will be a very large -man of great magic power; he is so much larger than the rest that you -will easily know him. You must all fight him. If your party does not -believe you, when you tell the dream to them, do not mind that, but -keep on in the same direction you are going, and at noon they will know -the truth. When you see the enemy let every man hang up his bundle; let -no one keep his bundle. Then begin to fight, and keep on until you -conquer.” In the morning the young man did not tell his dream. He -thought that it was useless to do so. They started on after eating -their morning meal. When the sun was well up in the sky, they saw a -bear get up, stretch himself, and look at them, saying, “We have now -met, and we shall get what we want.” Thereupon the bear turned and -disappeared. It was evidently one of the enemy, who had come to warn -them. The headman talked to his men, saying that the enemy was probably -near, and that they should be of good courage, and that they would -conquer the enemy. So they went on. Before very long they saw the -enemy, and the enemy saw them. A war whoop was heard; then the arrows -began to fly. The young man said: “Now let every man hang up his bundle -on the tree.” After this was done, the fight began. The young man, -remembering his dream, watched for the large man. Soon he saw him, and -noticed that he had a sort of medicine which he held up in front of his -face like a shield, a little to one side, to ward off the arrows. The -young man also saw that the man’s defense was larger [308] than the one -he himself had (it was known that the smaller it was, the more power it -possessed), and the youth felt sure of success when he became aware of -this fact. (The magic power, or orenda, was born with the boy, as it -was with all the Genonsgwas—a tiny hand to be put in the palm of his -own hand.) Just at that moment the large man of the enemy, discovering -the young man, said: “You will get what you deserve now, you Stone -Coat. I will kill you, and thus punish you (for treachery).” They -watched each other, paying no attention to the rest of the people, for -each was eager to kill the other, but they could not hit until they -came hand to hand. They began to strike with clubs and made a terrible -fight. - -Finally, the young man, snatching the stranger’s club, hurled it away -and threw him down. When the enemy saw their chief man overpowered, -they began to run. The youth kept on until he had killed the big man. A -large number of the enemy were killed, but not one of the 20 men was -injured. Having piled up the dead of the enemy, they burned them. The -victors secured a great string of scalps (the big man was not a -Genonsgwa; he was merely a very large and strong man with magical -powers). - -The warriors now had great respect for the young man, and when they -came home and told everything, the respect of the people increased so -that he was made a chief. The people thought of him as a Genonsgwa, -though he did not look like one; they remembered only the big man’s -words. - -Now, another expedition was spoken of and many volunteered, but only 30 -were taken, for that was as large a party as was required. All were -ready. The women had provisions prepared for them. Starting out, they -went toward the north, as before. - -On the third night the young man, now a chief, dreamed that some one -came to him, saying: “Tomorrow night when you camp the enemy will be -camped near by, and you will discover each other. (It was not the -custom of Indians in those days to attack in the night, but always just -at daybreak.) Now be you ready, all of you, as soon as daylight is -dawning and attack the enemy. Be sure that you attack and not they.” -The next morning Stone Coat, the chief, told his dream (he knew the -warriors believed him then) word for word. That night when they camped, -they discovered the enemy not far away, also arranging a camp. During -the night few of the warriors slept, for they felt anxious, and some -were afraid of an attack, though it was not the rule to attack in the -night. - -Toward day the chief told all to get ready. When light was dawning they -started. On stealing up they saw that the enemy also were making ready, -whereupon Stone Coat told his men to make a circle around the camp, -saying at the same time, “When we are almost around I will raise a -whoop; then let all give the war cry and attack.” The chief discovered -that the enemy had a warrior among them, who was a larger man than the -others, and saw that he had a shield to ward off arrows. Noticing that -it was about the same size as his own, he said to the men, “You must -fight desperately, for I do not know how we shall come out.” The -headman of the enemy shouted to him: “You are among these men; you are -a Stone Coat! I am determined to kill you.” (The big man had no name. -The chief did not hold up his shield.) As they came nearer and nearer -and finally met, the chief and the big man first used their peculiar -clubs. Then they grappled, and the chief of the 30, seizing his -antagonist, pulled out his arm,[309] which he threw away; but -immediately it flew back. The man in turned pulled off the chief’s arm, -hurling it away, but it flew back to its place and it was as it was -before. While they fought, the shouting of the enemy died away; once in -a while there was a shout and it could be known from the sound that the -people were being killed. Now the chief pulled off the man’s head and -tore off the flesh; then he kept kicking away the pieces as they came -back. It so happened that if the fragments of flesh could be kept away -until cool, their strength died, so that they could not come back. -Hence the chief continued to fight in this manner until at last he -killed the big man. When the fight was over, and the few of the enemy -remaining had run away, only 15 of the chief’s men were left, as 15 had -been killed. The survivors piled up the bodies, and this time they -threw earth over them, as so many of their own people were among the -dead. Then all started for home, where they remained a long time. - -When the chief had reached the prime of life he said: “I am getting -well advanced in years and delight in warfare. I want to have one more -expedition, then I shall be satisfied.” People volunteered to go and 40 -were made ready, for that number constituted as large a party as was -wanted. These started, going toward the south. (The people they fought -with came from the south.) The young man had a dream, in which a man -said: “I have come to tell you that you are to have a difficult time, -for a man will be among the enemy who is very powerful, and I am unable -to tell you whether you will conquer him or not. Tomorrow at noon you -will meet the enemy, and just before noon an owl will come on your -trail, saying, ‘Be ready; your enemy is at hand.’ Then you can get -ready to fight.” Having told his dream in the morning, they started on. -Toward noon they heard the hooting of an owl; it flew along their -trail, and alighting on a tree, said: “The enemy is near, and they have -made this expedition to fight, as you have. Then each of you will be -satisfied.” The chief said: “Get ready immediately. Hang up your -bundles. I do not know how we shall come out if the man keeps on -throwing me; if he throws me twice, run.” While they were hanging up -their bundles the war whoop was given by the advancing enemy. Now, as -the dream had foretold, the chief saw the strong man, and realized that -he was stronger than he was himself. As they were nearing each other, -the opposite side kept calling out: “We have come to destroy you. You -have destroyed all our other expeditions; now we will finish you.” The -chief and the strong man met and fought first with clubs. Then, -clinching, they struggled a long time. At last the chief was thrown; -then the strong man struggled to keep him down, but the chief, arising, -threw his enemy, who barely touched the ground before he was up again. -The next time the chief was thrown his men began to run, but turning to -look, they stood watching the two men fight. They saw their chief’s arm -pulled off, but it flew back into place; then his head was thrown off, -whereupon they saw he was weakening; so some ran home, but five -remained in hiding. The enemy began to walk around, gathering up the -pieces of the head, for they thought all the opposing party had run -away. The five who were concealed saw them gather the flesh and limbs -of the chief, for now they had killed him. Then the five heard the -voice of the enemy saying, “We will hold a council and give thanks for -conquering this man, who has destroyed so many of our people.” So -saying, they began to get ready to do this; they made a circle and the -pieces of the chief’s body were placed in the center. They were to give -thanks by singing the war song. A man rose and sang, and as he sang he -went toward the chief’s feet; when the song was ended he went to the -head, saying: “You have been conquered. We shall have peace now.” Then -he struck the pieces of the chief’s body with his club, saying, “Thus I -will punish you.” At that moment the pieces flew together, becoming the -chief again, who, springing up, killed five persons, and then, lying -down, fell apart. Each one of the enemy said: “I think this man did -wrong in wishing to punish a warrior after he was dead;[310] this is -why we have lost five of our men. We would better kill this man before -he brings us more bad luck”; thereupon they cut off his head. Then they -sang the war song again, but no one raised a club or other weapon -against any dead man while they were gathering up the corpses. Of the -chief’s men 10 of the 40 got home. They said: “The friend whom we -depended on is killed, and we would better remain at home hereafter and -only defend ourselves. If our enemies desire to fight, they must come -here to fight with us.” These people lived in peace after that. - - - - - -60. THE GRANDMOTHER AND HER GRANDSON - -An aged grandmother and her grandson lived by themselves in a lodge in -the forest. When the grandson had grown to be quite a large boy his -grandmother said to him: “Here are a bow and a quiver of arrows. They -were formerly used by your uncle, who was killed by a great witch. So -take the bow and the quiver of arrows and learn to use them.” - -The next morning the grandmother said to her young charge: “Now, go out -and try to kill some birds. You may go as far as you like, but do not -go northward.” [311] Then she gave him a breakfast of parched corn, -which hunters were accustomed to eat, for on such a meal they would not -become hungry so soon as on any other kind of food. Starting out, the -young grandson went through the woods shooting birds. By the middle of -the day he decided to go home, feeling that his grandmother would be -delighted because he had killed so many birds for their meat. Having -returned to his home, the lad showed his grandmother the string of -birds which he had killed. She was much pleased with his success, and -dressed the birds, pounded corn for bread, and made hominy, in which -she cooked the birds. When these things were done they two ate their -evening meal. - -The next morning the grandmother again gave her grandson parched corn -to eat, and when he had eaten she cautioned him once more against going -northward. By the middle of the day he had killed a larger string of -birds than on the previous day, so he went home to his grandmother. She -greeted him at the doorway with the words, “I thank you, grandson, for -your success, for we are well off now and shall have plenty to eat.” -That night, however, she talked seriously with him, cautioning him in -these words: “My grandson, you must always hunt only to the southward -from here. You must never go to the northward, for many dangers lurk -there which may cut us both off, for you and I are the only persons of -our family who are left from destruction by sorcery. So if you are -obedient and listen to my words of caution to you, we shall probably -live.” - -The next morning after his usual breakfast of parched cornmeal the -grandson started off. On that day he went farther away than on any -previous days, and he saw many different kinds of game, such as he had -not seen before. While animals of a certain kind were feeding he -managed to get around in front of them, and taking good aim, he killed -one with an arrow. The rest of these animals escaped. He went up to the -dead game animal, and pulling out his arrow, cleaned it in the manner -in which he had been instructed by his grandmother. Then stripping off -bark from a neighboring tree and tying the game animal, so as to carry -it the more easily on his shoulders, he started for home. When he -reached the doorway of his home, he said to his grandmother, “I have -larger game this time.” She was delighted with what he had brought home -and thanked him for his prowess, saying, “This is what is called -Ohsoon.” [312] Having carefully dressed the game animal, the -grandmother, after reserving part of it for future use, cooked the -remainder. When it was cooked they sat down together and ate it, while -the grandmother continued praising her grandson. - -The next morning she sent him off again, as she had done so many -mornings before. But he had to go a long way this day before he was -able to find any game. By the middle of the day, however, he again met -with an Ohsoon, which he killed. Having secured it to his body with a -bark sling, he started for home, remarking to himself, “Oh! how far -away the game animals have gone from home.” - -As usual, the next morning he started off to hunt. But after he had -gone a short distance he began to think and wonder: “Why does -grandmother forbid my going to the north? Yet game is getting scarce in -the south?” Finally he came to the conclusion that he would then and -there disregard the injunction of his grandmother. So he changed his -course to the northward. Soon he found a large number of birds. But he -had not gone much farther before he heard some one call: “Hallo, -nephew! I have caught you.” Looking up, he saw a man sitting on a -resting place formed of the tops of several trees, which had been drawn -and tied together in a tuft or sheaf of branches. There the man sat as -if he were in a basket. “Well, my nephew,” he continued, “what would -you do if it should rain spears?” The young man replied, “Oh! we should -be very thankful for them, for we need some.” Then the young man ran -homeward as fast as he could. Having arrived there, grasping his -grandmother by the hand, he dragged her along with the remark, “Oh! -grandmother, we must run and hide.” She answered him, “Oh! my grandson, -you have been to the north, where I told you not to go.” But he pulled -her along as fast as she could go, until finally they came to a spring; -leaping into this, they went along underground until they came to a -rock. There they sat down and silently waited a long time. At last the -boy said: “I think that the storm is over. Let us go home now.” When -they reached home they found the lodge leveled to the ground. The poor -old grandmother said, “This, indeed, comes of your going to the -northward, where I told you not to go.” But the grandson coolly -remarked: “Never mind. Oh! grandmother, I will soon have a lodge here.” -Then walking around an area as large as he desired the lodge to be, he -exclaimed, “Let a lodge at once fill this space of ground.” Hardly had -his words died away before a lodge, complete in all its appointments, -stood there. Then the grandmother and her potent grandson entered it -and they two lived in it, more comfortable than they were before. - -The next morning, after having eaten his breakfast of parched corn, the -youth again started off southward to hunt. But taking a circuitous -course, he finally headed toward the north, remarking to himself, “I -had some fun with my uncle yesterday, so I must go to see what he will -say this time.” Soon he saw so many birds and was so much occupied in -killing them that he had forgotten about the man in the sheaf of -tree-tops. Suddenly he was halted with the challenge, “Oh, nephew! I -have caught you. What would you do if I should send a shower of -stones?” The youth replied, “We should be much pleased, for my -grandmother often needs stones for pounding her corn for meal.” So -saying, the young man fled homeward. Having arrived there, he grasped -his grandmother by the arms and rushed her to the river, and then up -the river to the spring. The grandmother scolded him as they fled, -saying, “Oh! this is too bad, grandson; you have gone northward again.” -Then she would weep bitterly. At last, coming to the spring and -descending into it, they crept along until they came again to the rock -under which they took shelter before. There they sat until finally the -youth said, “I think the storm is now over; let us go home.” On -reaching home they found their lodge in ruins again. But the youth -encouraged his grandmother with comforting words and commanded the -erection of another lodge as he had done in the first instance. - -The next morning after he had eaten his parched corn, he started out -again to hunt. Taking a southward course for a time, he soon turned -toward the north. As he went along he soliloquized, “I shall not hunt, -but I shall make it my business to catch my uncle.” After going some -distance farther, he called a mole, to which he said, when it came to -him: “I want you to take me to that tree yonder. You must go almost up -to the man who sits on it. After I shall have spoken to him, you must -bring me back to this place.” The mole at once agreed to aid him. By -shaking himself the youth reduced his size until he became as small as -a flea; then he got on the mole. The mole went to the foot of the tree -indicated, whereupon the youth called out, “Oh, uncle! I have caught -you.” The man looked all around but saw nothing. Again the youth -shouted, “What would you do if a whirlwind should come?” The man -pleaded, “Oh, nephew! do not be so hard on me as that.” The youth -replied, “Oh! I did not beg that way when you asked me about spears and -stones.” Then the mole ran back to the place where he had found the -youth, and the latter, assuming his natural size, ran home. Grasping -his grandmother’s arm, he rushed her to the spring. They both -disappeared in its waters, going to their shelter under the rock. The -grandmother kept scolding her grandson, saying, “It is too bad; you -have been at the north again.” There under the rock they sat until the -youth had calmed the whirlwind, when they came up out of the water. -They found the trees uprooted and their lodge in ruins. But the youth -soon had a lodge in the place of the other by merely commanding his -fetishes and walking around the space of ground, as he had previously -done. - -The next morning, after his usual preparations, the youth started out -southward from his home. When out of sight of the lodge he suddenly -turned toward the north, with the remark: “I must see my uncle. I find -the trees are all uprooted, and it must be that my uncle is buried -under these fallen trees. So I can go to hunt in safety now.” After -keeping on his journey for some time he found a large number of -partridges, which he killed; then he started home. His grandmother was -pleased to see him return quietly with game. After laying aside his -weapons he remarked: “Well, grandmother, I have destroyed my uncle. He -is no longer on the tree.” The grandmother replied, warmly, “Well, you -need not think that he was alone in the world. He has a brother, who -lives in a lodge farther north.” The youth made no reply, but resolved -what he would do in the matter. - -Early the next morning the young man ate his breakfast of parched -cornmeal, after which he started off, determined to find his other -uncle, who lived in a lodge. Reaching the place where the trees were -uprooted, he found his first uncle dead. But he kept on his course -until he came to an opening in the forest, in which he saw a lodge with -smoke rising from the smoke-hole. Somewhat pleased, the youth said, -“Well, I must go over there and take a look into that lodge, for that -must be the place where my second uncle lives.” Going directly to the -lodge and opening the door-flap, he peered in, and said to an old man -sitting inside, “Well, uncle, I have come to visit you.” The old man -calmly replied: “Come in, nephew. I have a rule which all who come here -to visit me follow; that is, that we must run a race across this field -and back again. We bet our heads on this race.” The youth answered, -“Well, if that is your rule, we will run the race at once.” So they -went out of doors. Drawing a mark across the opening, the old man said -to the youth: “We will run to that red post over there at the end of -this opening. If I can get back and across this line first I will cut -off your head; but if you return and cross it first you shall cut off -my head. So be ready.” At the line they stood side by side; then the -old man shouted, “Now, go!” They were off instantly and ran to the -post. When halfway back to the line the youth suddenly fell to the -ground, a sharpened deer’s horn having pierced his foot.[313] He sat -down to pull it out. Having pulled it out, he threw it far ahead, and -it came down right in the path of the old man, who had made -considerable headway while the boy was sitting down. Now the old man, -stepping on the horn, fell to the ground. While he was pulling out the -horn, the youth, passing him, crossed the line ahead of the uncle, -saying, “Oh, my uncle! I have won the race.” The uncle disputed this, -but when he found that it was of no use he begged for another smoke, -but the nephew refusing him, he subsided. The youth took out of his -pouch a sharp flint knife and, seizing his uncle’s hair, cut off his -head. Dragging the body into the lodge, he burned both lodge and body. -As the fire died out the old man’s head burst and out of it flew an -owl. Then the youth went home and told his grandmother what he had -done. But she replied, “You still have a third uncle, who is also a -great sorcerer.” - -The next morning the youth started off again, this time to visit his -third uncle. On his way he passed the uprooted trees and then the -burned lodge. Keeping on, he saw some distance ahead a lodge standing -in a clearing in the forest. When he came to the edge of the woods, he -found that the opening was large and that the lodge stood on the -farther side of it. This, he thought, must be the lodge of his third -uncle. When he reached the lodge, he looked in it, saying to a man -sitting inside, “Well, uncle, I am here to visit you.” The man replied: -“Oh nephew! I am glad you have come. I have a game to play. Everyone -who comes here plays it with me. We bet our heads on the issue of the -game.” The youth replied, “Well, uncle, what is this game?” “We hide -right here in this room,” answered the uncle. “I will hide, and if you -do not find me before midday, you lose, and I will cut off your head; -but if you find me, you will win, and then you shall cut off my head.” -The youth replied, “It is well.” Then the uncle said: “Now you must lie -down here on the ground, and I will cover you with an elk skin. When I -am ready I will let you know.” Thereupon the youth lay down, but after -he had been carefully covered with the elk skin by his uncle, changing -himself into a woodtick, he got on his uncle’s neck. When the old man -said, “I am ready,” the woodtick called out, “I have found you, my -uncle.” The old man thought the voice came from behind, so he hid -again. Again the woodtick called out, “I have found you, my uncle.” The -old man looked everywhere, but he could not see his nephew; he saw no -one. Once more the old man hid and was discovered. Thus he kept on -until midday, as was his right. The old man, thinking all the time that -the youth was still under the elk skin, wondered how he could find him -so easily. He frequently ran outside to see by the sun how near midday -it was; then he would hurry back to hide. At last he decided to hide -outside the lodge, but the youth called out, “That will not do, uncle; -you said that we must hide in the lodge.” It now being nearly midday, -the old man was frightened, so with a long pole he pushed the sun off -toward the east. Then running in, he hid again. But the youth shouted, -“I have found you, my uncle.” Again the sun was nearly overhead, and -again the old man, running out, with the long pole pushed [314] the sun -toward the east and kept on hiding, but without success. He was -discovered each time. At last when the sun was directly at midday, -directly “at mid-sky,” the youth called out to his victim: “Oh, uncle! -I have found you. I have won the game.” Thereupon the old man begged -for one more smoke, but the youth, knowing his purpose, would not let -him have another. Instead, he proceeded to cut off his head; then he -dragged the old man’s body into the lodge, where he burned it. When the -flesh had burned from the head of the old man, the head burst open and -out flew an owl. Looking around this place, the youth saw large heaps -of bones of persons whom the old man, having deceived, had killed and -eaten. - -Then the youth went home and told his grandmother what he had done. Her -only reply was: “My grandson, you still have a fourth uncle, who is -more evil and more potent in orenda than the others. I advise you not -to go near him, for I greatly fear that harm will come to you.” The -grandson said, “I shall not go, grandmother.” - -The next morning, after eating his repast of parched cornmeal, he -started, directing his course southward. But when he was out of sight -of his lodge he changed his course toward the north. Making a circuit -around his home, he passed all three places where he had visited his -uncles, and finally came to a fourth opening with a lodge standing in -its center. Arriving at the lodge, he peeped into it; there he saw a -man who was still older than his other uncles. Making his presence -known, he said, “Well, uncle, I have come to visit you.” The old man -answered, saying: “It is well, my nephew. Come in and sit down. I have -a game which I play with all those who come to visit me. I play the -bone-dice game. Each has only one throw, and we bet our heads on the -result. So get ready.” The youth replied: “It is well, uncle; I will -play with you. I will go out for a moment, but will return in as short -a time as possible.” Going to the river bank, and seeing a flock of -ducks, the youth called them to come to him. When they did so, he said -to them: “I have a bet, and I want you to aid me with your magic power. -I desire six of you to lend me your right eyes [315] for a short time. -I will bring them back as soon as I make my throw.” At once six of the -ducks, removing their right eyes, gave them to the youth. On his way -back to the lodge the youth said to the eyes, “When the old man throws, -some of you drop into the bowl with your sight down, but when I play -you must all drop with your sights turned up.” When he entered the -lodge, he said to the old man, “We will play with my dice.” The old man -objected to the use of the dice belonging to the youth, but the latter -insisted on his right to use his own dice, as the person challenged. -They spread a deerskin on the ground, on which they placed a bowl. When -the youth had put his dice into the bowl, he asked his uncle to take -the first throw, but the old man was not willing to do so. After -disputing for some time, however, the old man shook the bowl, whereupon -the eyes, as ducks quacking as they flew, rose slowly to the -smoke-hole, and then fell back into the bowl as dice, some right side -up and others the wrong side up. Then the youth shook the bowl, and the -dice flew up as ducks, quacking loudly, and going out of the -smoke-hole, they disappeared in the clouds. The old man, as was the -custom, sat, saying: “Let there be no count. Let there be no count,” -while the youth cried out: “Let the count be five. Let the count be -five.” In a short time they heard the ducks coming in the distance, and -then they soon dropped into the dish as dice again, all being right -side up, at which the youth cried out, “I have won the game.” The old -man begged to be permitted to take one smoke more, but the nephew, -refusing him, proceeded to cut off the old man’s head with his flint -knife. Then placing the head and body of the old man in the lodge, he -set it on fire. When the head burst open, out flew an owl. Then the -youth took the six eyes back to the river, and calling up the ducks to -him, he moistened the eyes with spittle and replaced them in the heads -of the ducks. Thanking the ducks for the aid they had given him, he -dismissed them, and they flew far away. - -The youth now went home, where he told his grandmother what he had -done. After hearing his story she said: “I am well pleased with what -you have done, my grandson. You can now hunt with freedom in all -directions, for there is now no one to harm you. You had a number of -brothers, but their uncles destroyed them without mercy.” - -She sent him to hunt, as usual. Being now quite a man, he could kill -deer, bear, and other large game, but he had to go so far away to find -them that he always returned late at night. Not liking this, he thought -of a method by which this might be avoided. He went into the forest, -after telling his grandmother that he was tired of going so far to -hunt, that he would merely sing, and that the game would come to him. -In the forest he made arrows, and by the time night came he had as many -white-ash arrows as he could well carry. - -The next morning, bringing out a deerskin, he caused his grandmother to -sit on it. Then, covering her head with the skin, he said to her: “Now, -you must not look out. If you do I shall leave here, never to return.” -First, placing the great bundle of arrows on the ground outside the -lodge, he began to sing: “Come to me, you elk. Come to me, you bears. -Come to me, you raccoons. Come to me, you deer.” As he stood singing, -soon there arose a great commotion in the forest, caused by the sound -of many feet running toward the singer. The animals were coming from -every direction. As they were drawn near him by his singing he began to -shoot his arrows. When he had shot away about half of his arrows, and -while the animals were near him—bears, raccoons, deer, and elk—and -while hedgehogs were climbing the lodge roof, the grandmother, becoming -frightened at the strange sounds, removing the buckskin covering from -her head, looked up through the smoke-hole to see what was the cause of -the tumult. In an instant a great white deer sprang over the other -animals, and, taking the youth on his antlers, ran off with him into -the forest.[316] All the other animals followed the man, who was -singing as they ran. Then the grandmother rushed to the doorway, and, -looking out, saw all the game killed, but she did not see her grandson -anywhere. Then she remembered his words, but it was too late. - -While the great white deer was rushing through the forest a pack of -black wolves came upon its tracks, and, soon overtaking it, killed both -it and the man. The next morning the aged grandmother, in an attempt to -repair the damage done through her lapse of memory and great curiosity, -followed the tracks of the game in order to find her grandson. The game -had beaten a broad trail through the forest as they ran. In the -afternoon of the day the youth disappeared the sky and clouds in the -west appeared very red.[317] Seeing this, the grandmother exclaimed: -“This is certainly an evil sign. My grandson is surely in trouble.” -This was the very time at which the great white deer and the man were -killed. The grandmother followed the trail all that day until the -evening at about the time she had seen the red sky and clouds the day -before. Then she came on the spot where her grandson and the deer had -been killed. There she saw pieces of bloody deerskin, but not a bone, -nor a bit of his body. Then she returned home in despair, weeping all -the way. - - - - - -61. HEART SQUEEZING AND THE DANCE OF NAKED PERSONS - -A woman and her son lived together in a lodge situated not far from a -small settlement. The boy began his career by hunting small game, but -he soon killed such large game that everyone was astonished at his -prowess. As he grew older, he went farther and farther into the woods. -His mother, however, always warned him against going toward the -northeast, saying that an evil woman lived there. - -One day while hunting the boy thought, “I do not believe there is -anyone who can overcome me magically,” whereupon he determined to go -toward the northeast. Starting thither, he soon came to an opening, -where he saw a woman who sang out, “I have caught you, my brother,” and -at that moment the boy, feeling her in his body squeezing his heart, -screamed with pain. Then the woman stopped an instant and then squeezed -his heart harder than before, causing him intense pain. Just then he -heard a woman’s voice say, “Hurry home, and as you go, sing, ‘I am -going to have a naked dance [318] and a pot.’” The young man did this, -and as he sang he felt easier. When he got home his mother said, “You -have been toward the northeast, although I told you that you would get -into trouble if you went there.” The mother immediately sent a -messenger to tell her uncle, her mother’s brother, what had happened, -and he inquired what the boy sang. The messenger told him, and he -replied, “Tell his mother to notify everyone that she is going to have -a dance of naked persons.” - -All the people were notified accordingly. The old man came, and one by -one all the rest assembled. Then the old man asked whether all the -guests were there who had been invited. The woman, the youth’s mother, -after looking around, said, “Yes.” Telling the people to take off their -garments, and to dance facing the wall, the old man, seating himself in -the center of the room, began to sing. When he had finished the song, -he said, “That will do.” Thereupon the dance broke up, the people -dressing themselves and going home. - -The young man felt better, but he was angry with the woman who had -tormented him; so he decided to go again and say to her, “I have caught -you,” before she had time to say it. The next morning he started off -without telling his mother where he was going. When near the opening, -halting, he called for a mole. In a short time the mole came, whereupon -the boy said, “You must carry me to the spot where the woman is, but -she must not see us.” Reducing his size until he was quite small, the -young man entered the body of the mole, which went beneath the surface -of the ground. After a while they peeped out, but the woman was still -far off. They went on again, and when they looked out a second time, -they were quite near the woman. She had large eyes, twice as large as -those of anyone else, which were red as blood, and whenever she said, -“I have caught you,” nothing had power over her. - -The boy told the mole to go underground, so as to come out just beneath -her feet. The mole did so, and then the boy, exclaiming, “I have caught -you!” at that instant going into her body, squeezed her heart. She -cried out with pain, “Do not squeeze so hard.” He answered, “I did not -say, ‘Do not squeeze so hard,’ when you squeezed my heart.” Thereupon -the woman hurried home. When near home she saw that her sisters were -pounding corn for bread, and they noticed that she was crying, so one -of them said, “I told you that that young man could not be beaten; you -should not have touched him.” - -One of the sisters, going to the same old man who had cured the boy, -said, “Uncle, our youngest sister is very sick; she is singing, ‘I am -going to have a dance of naked persons and a pot.’” The old man told -her to invite the people to her pot. She did so, and when they were -assembled the dance began. At the moment the old man said, “My song is -finished,” the young man squeezed the girl’s heart so hard that she -fell down dead. Coming out of her body, the young man went some -distance before he became visible. He went home and was tormented no -more. He could now hunt in any direction. - - - - - -62. HOTʻHO, THE WINTER GOD [319] - -One day a man while out hunting met Hotʻho and said to him, “You can -not make me freeze, no matter how cold you can make it.” Hotʻho -replied, “I can do that without much trouble.” They had a long -discussion of the matter and at last agreed that they would have that -night a trial of strength. - -After reaching home the man carried in wood enough to burn all night; -then building a huge fire, he made a large kettle full of hemlock tea. -When night came he stood before the fire ready for the contest. All -night long there he stood, turning first one side and then the other to -the fire and often drinking a cup of the boiling hemlock tea. It was a -terribly cold night and continued to grow colder until near morning. -Just at the break of day Hotʻho, naked, and carrying his hatchet in a -slit in the skin above his hip, came into the lodge, and sitting down -on a pile of bark by the fire, said to the man, “You have beaten me;” -and at that moment, growing warmer, it began to thaw. - -This shows that man can conquer Hotʻho, the god of cold weather. - - - - - -63. SʻHAGODIYOWEQGOWA AND HIS THREE BROTHERS [320] - -There lived in a lodge in the forest Sʻhagodiyoweqgowa and three -brothers. In their larder they had an abundance of oil, venison, and -bear’s meat. Of the brothers Sʻhagodiyoweqgowa was the eldest. Not far -from their lodge lived a brother and his sister. The brother, who was -the elder, was also a turtle. - -One day the youngest brother of Sʻhagodiyoweqgowa said to his brothers, -“I am going over to the lodge where the Turtle lives.” His brothers, -knowing the motive of the visit, replied: “It is well. You may go,” for -they thought it best that he should get married. So after making -suitable preparations, he started, and soon he arrived at the lodge of -their neighbors. He found the Turtle’s sister at home. The visitor had -slung over his shoulder a pouch that contained bear’s oil. Sitting down -near Turtle’s sister, he said to her, “I want to marry you,” but she -made him no answer nor any sign of recognition. While he sat there -waiting for her reply, he would dip his finger into the pouch on his -back, afterward sucking off the oil. He patiently waited all day for -her reply, and when it was nearly night she answered, “I have decided -not to marry you.” He did not press his suit, but said, “It is well;” -then he went to his home. Having arrived there, his brothers asked him -what success he had, and he told them. They answered, “It is well.” - -Then the next elder brother said, “It must be I about whom she is -thinking.” The next morning he said, “I shall now go there;” so he -started. He found the sister of Turtle at home, and sitting down beside -her, he said: “I have come for the purpose of marrying you. Will you -consent to be my wife?” Like his younger brother, he waited the entire -day for her reply. When it was nearly night she made him the same -answer as she had given his brother; he then went home. Having reached -there, his brothers asked him what success he had, and he told them. -They answered, “It is well.” Then the third brother said, “It must be I -of whom she is thinking. I shall go there tomorrow.” So the next -morning he went to the lodge of Turtle, and finding the sister at home, -he sat down beside her, saying, “I am here to know whether we can -become man and wife.” She acted toward him just as she had toward his -brothers; so he returned to his home, where he related to them how she -had answered him. - -Then Turtle, her brother, said: “I think that we are now about to die. -The next man who will come is Sʻhagodiyoweqgowa, the eldest of the four -brothers. You have made a great mistake. You should have accepted the -youngest brother. I would have consented had you asked me. The youngest -brother is a good man, and he possesses great orenda. But the time is -now past. Sʻhagodiyoweqgowa has volunteered to come to ask you tomorrow -to be his wife.” - -The next morning Sʻhagodiyoweqgowa, saying to his brothers, “It has -become evident that it is I of whom she is thinking,” started to call -on her at the lodge of Turtle. Finding her at home, he said, “My wife, -I have come after you, so you must go home with me;” thereupon, seizing -her arm, he attempted to pull her along with him. Being very angry, she -bitterly resisted him. Turtle, her brother, was at one end of the fire, -concealed under the ashes. While Sʻhagodiyoweqgowa was struggling with -the young woman as he held her by the arm, she managed her defense in -such manner as to cause her captor to step on her brother, who at once -bit his toe, causing him to release her. Then Sʻhagodiyoweqgowa said, -“Brother-in-law, let go of my toe,” but Turtle still hung to it. At -that moment the visitor, taking his staff and putting his foot on the -end of the firelog, struck Turtle on the head with the staff. As he did -so, Turtle at once grew magically in size and in the strength of his -bite. As Sʻhagodiyoweqgowa struck him again Turtle increased in size as -before and his bite grew more painful. But Sʻhagodiyoweqgowa kept on -pounding him, seemingly unaware that Turtle’s size increased with his -blows. Turtle continued to grow larger and larger and continued drawing -in Sʻhagodiyoweqgowa until he had swallowed his entire body. - -Two days later Sʻhagodiyoweqgowa came away, passing through Turtle’s -bowels. Thereupon Turtle said to his sister: “In 10 [321] days -Sʻhagodiyoweqgowa will regain his consciousness, and then he will -pursue us. To run away is our only safety; so let us flee hence.” -Placing him in a basket, which she put on her back, Turtle’s sister -started away as fast as she could go. - -After the expiration of 10 days, as Turtle had predicted, -Sʻhagodiyoweqgowa regained consciousness and, looking around, saw no -one there. Then finding the young woman’s tracks, he pursued her. The -fugitives had gone a long way when Turtle said to his sister, -“Sʻhagodiyoweqgowa is fast overtaking us and is now near us.” So the -sister kept on in her flight, and as she got over a fallen tree Turtle -said to her, “Leave me here, and you continue your course.” Obeying her -brother, she hastened on her way. - -Not long after her departure Sʻhagodiyoweqgowa came along. As he walked -over the fallen tree he stepped on Turtle without seeing him, whereupon -Turtle promptly bit him again. At this Sʻhagodiyoweqgowa exclaimed, -“Brother-in-law! let go of my foot; you are greatly delaying me on my -course.” But as Turtle gave no heed to what his brother-in-law had said -to him, Sʻhagodiyoweqgowa decided to kill him, and raising his foot -with Turtle hanging to it, he beat him against the fallen tree. But as -before, striking Turtle only caused him to grow in size, until he -finally became large enough to swallow his enemy again. Turtle waited -there for two days until he had excreted Sʻhagodiyoweqgowa; then he -started on his way again. While the sister was walking along she was -surprised to find her brother, Turtle, on a fallen tree. He had arrived -there ahead of her by means of his orenda. - -After the expiration of 10 days Sʻhagodiyoweqgowa regained -consciousness, and arising, said to himself, “I have now been asleep a -very long time and must continue my hunt”; so saying, he started in -pursuit once more. The young woman was now growing faint and exhausted, -and her brother said to her as she carried him along in the basket: -“Sʻhagodiyoweqgowa is again overtaking us, and is now very near to us. -Once more drop me by the first fallen tree that we come to.” She obeyed -and, leaving her brother near a fallen tree, kept on her way. - -When Sʻhagodiyoweqgowa came along in due time the orenda of Turtle -caused him to pass within reach of the latter, who again seized his -foot in his teeth. At this Sʻhagodiyoweqgowa said to his -brother-in-law, “You are indeed hindering me greatly in my journey, so -let go of my foot,” but Turtle paid no attention to this remonstrance. -So Sʻhagodiyoweqgowa decided again to beat him to death against the -fallen tree. So he began to do this, but Turtle only grew in size until -he was again able to swallow his brother-in-law. Turtle waited there -for two days, and then having gotten rid of Sʻhagodiyoweqgowa as -before, he went on in his flight. - -At the expiration of 10 days Sʻhagodiyoweqgowa, on regaining -consciousness, said to himself, “I have now been asleep a very long -time, and I must continue my hunt”; so he resumed at once pursuit of -Turtle and his sister. In time the young woman again grew faint and -exhausted, so her brother said to her as she carried him along in a -basket: “Sʻhagodiyoweqgowa is again overtaking us and is now quite near -us. Still again drop me beside the first fallen tree to which you come -on our way.” She was willing to obey him, so she did as he said, and -kept on her way. Once more, when Sʻhagodiyoweqgowa came along, Turtle, -by means of his orenda, causing his adversary to pass within reach of -his teeth, again seized him by the foot. Sʻhagodiyoweqgowa thereupon -said to his brother-in-law, “You are indeed greatly hindering me from -continuing my journey in peace; so let go of my foot.” But Turtle did -not free him, holding fast to his foot. Sʻhagodiyoweqgowa therefore -decided to kill him. Raising his foot with Turtle hanging to it, he -beat Turtle against the fallen tree; but as he beat him, Turtle grew so -rapidly in size that he was soon large enough to swallow him again. -Then Turtle waited there two entire days, and when he had excreted -Sʻhagodiyoweqgowa he continued his journey. - -At the expiration of 10 days, when Sʻhagodiyoweqgowa had again regained -consciousness, he arose, saying, “I have been sleeping now a long time -and must continue my journey”; so he once more resumed his pursuit of -Turtle and his sister. When Sʻhagodiyoweqgowa was again overtaking the -woman, and while she was running onward, she saw a light ahead, which -seemed to indicate that there might be an opening there. But she soon -learned that this was a lake; and, having arrived on its shore, she -looked over the water but could see nothing on the farther side. So she -said to herself, “It seems that I have got to die; therefore I might as -well die here.” With this remark she seated herself on a stone. - -In a short time Sʻhagodiyoweqgowa reached her, and seeing her sitting -there, he exclaimed, “My wife, you are waiting for me,” and he seemed -to be very glad. He took out his pouch, from which he obtained a -quantity of tobacco; this he began to burn as an offering to the stone -on which the young woman was seated. Moreover, he addressed the stone, -saying, “I thank you, because you have been the cause that has made my -wife wait for me here.” He kept on thanking the stone as he went back -toward the forest, also burning tobacco to the other stones. - -Just then a man arose out of the waters of the lake, and addressing -himself to the young woman, said, “Be quick! Come with me!” She -immediately followed him into the water. When Sʻhagodiyoweqgowa turned -toward the lake again, he saw at once that the woman was gone; all he -found were her tracks, which led into the water. - -Now, the strange man and the young woman soon came to a lodge in the -depths, which they entered. The strange man had a sister, who lived in -the lodge. The young woman hung up her basket, which contained Turtle. -Whenever she ate anything she would drop pieces of food into the basket -for her brother, Turtle. Noticing this, the young man’s sister said, -“Why do you place food in there?” The young woman replied, “My brother -is in there; that is why I place food there.” Then came the question, -“Can I see him?” The newly arrived woman said: “Wait two days, and you -can see him; then he will come out as a full-fledged man. He shall be a -Turtle no longer.” This lodge was situated at the bottom of the lake. -The young woman’s brother did come out a full-grown man. Afterward he -lived with the strange man’s sister as her husband, and his sister -became the wife of the strange man who had rescued her from -Sʻhagodiyoweqgowa on the shore of the lake. - -[It is not known by the story-teller who this man and his sister were, -nor who the four brothers were, with the exception of one, -Sʻhagodiyoweqgowa. These four brothers are Whirlwinds.—Editor.] - - - - - -64. THE MOOSE WIFE - -A young man living alone with his mother concluded to go into the -forest to hunt for a whole year, collecting and drying meat, and -intending at the end of that period to return to visit his mother. So -he traveled a long way into the forest to a region in which he thought -there was plenty of deer and other game. There, having built a cabin, -he began housekeeping by himself. His daily routine was to make a fire, -get breakfast, and then start off to hunt. He would stay away hunting -all day. Often when he got home at night he was so tired that he would -not take the trouble to prepare supper, but throwing himself on his -couch, he would go to sleep. He was collecting a great quantity of -cured meat. - -One evening when he was returning from a long tramp he saw as he neared -his cabin smoke issuing from the smoke-hole in the roof. At this he -became greatly troubled, for he thought that the fire may have spread -and ignited his lodge. Running into the lodge as quickly as possible, -what was his surprise to find a bright fire burning in the fire-pit, -and his kettle, which had been suffered to boil, hanging on the crook -in such a way as to keep its contents hot. He wondered who had come to -cook for him, for during the time he had lived there and during his -journeys he had never found a cabin, nor had he seen a human being. He -searched all around to see whether he could find a trace of a person’s -visit. He saw that the deer he had brought home the evening before was -dressed and hung up, that a pile of wood that he had cut had been -brought in, that everything had been put in order, and that even corn -bread had been made. On the way home he had thought of going to bed the -moment he set foot in the cabin, so he was greatly rejoiced to find a -warm supper awaiting him. He sat down and ate the supper, -soliloquizing, “Surely the person who got this ready will come back,” -but no one came. - -The next morning he started as usual to hunt. When he returned in the -evening he looked to see whether smoke was coming out of the smoke-hole -of his cabin. There was smoke issuing from it, and again he found -supper ready for him. On discovering a partially finished braid of -fibers of bark, he knew that a woman had been at work. He saw, -moreover, that she had also put a large number of his green deerskins -to soak, preparatory to making buckskin. Thereupon he thought how good -she was, and he resolved to see her, whomsoever she might be, even if -he had to give up hunting in order to do so. - -In the morning he started off as though he were going to hunt, but went -only a short way into the woods to a place whence he could watch the -cabin. He had built no fire that morning, so that he might be able to -tell the moment smoke began to rise from the lodge. Stealthily creeping -back toward his home, he soon saw smoke rising from the cabin. As he -drew nearer, he saw what to him was a woman come out of the lodge and -take up an armful of wood. When she went into the lodge he followed her -as quickly as possible. There he found a beautiful young woman, to whom -he said: “You have been very kind to me, and I am very thankful to -you.” She said in reply, “I knew you were starving for lack of a -woman’s aid, so I came to see whether you would take me as your wife.” -He accepted her offer, for he was very happy that she was willing to -remain. She never left him after that. Every day she tanned the -deerskins and cooked for him, working hard all the time. His wife was -beautiful and he loved her dearly. - -Before the end of a year a boy was born to them, and they were -perfectly happy. When the time was near to fulfill his promise to visit -his mother, she said to him: “I know you promised to visit your mother, -and the time is now here. I have everything ready for you. I have made -moccasins for you and for your mother.” He said in reply, “I wonder how -I can carry her some meat, for she lives a long way off.” “You have -only to choose the meat you want,” she replied; “I know how you can -carry it.” He decided to take some of every kind. She warned him to be -true and faithful to her while away, for many women when they saw what -a good hunter he was would ask him of his mother. She said: “You must -be true to me as I will be to you. You must never yield to temptation, -for I shall know if you do, and you will never see me again.” He -promised her everything she asked. Early the next morning she asked him -to go to the river with her; it was not far from the cabin. She knew -how he came, and that he would reach his mother’s home sooner by going -on the river. When they reached the bank, she took out of her bosom a -tiny canoe. He wondered what she was going to do with so little a -plaything. She told him to take hold of one end and to pull away from -her. On doing so, the canoe stretched out until it was a very large -one. Then they brought on their backs basketful after basketful of -meat, which they packed away in the canoe. Giving him a package, she -said: “I have made these moccasins for your mother. Here is another -package for you. I wish you to put on a pair every morning, throwing -away the old ones.” - -He promised to return in the fall, and then they parted. When he -reached his mother’s lodge the news spread that a certain woman’s son -had returned after a year’s hunting, and many came to see him and the -great amount of meat he had brought. He did not tell even his mother -that he was married, and many young girls asked for him as a husband. -His mother had a beautiful girl in view for him, and continually urged -him to marry her, but he would not consent. After a while he said to -his mother: “I am going to the woods again. I have a cabin there, and -sometime you will know why I do not wish to marry.” So saying, he -started off. - -When he reached the river he shook his boat as his wife had instructed -him to do, whereupon it again stretched out. Getting aboard, he started -up the river. When he neared his cabin, he saw his wife waiting for him -and his little boy running around at play and they were very happy -again. She told him she loved him better than ever, for he had -withstood temptation. - -Another year passed. They had all the meat they could take care of, and -another boy had been born to them. - -Again she got him ready to carry meat to his mother, just as she had -done before. She seemed, however, to feel that this time he would yield -to temptation, so she said to him: “If you marry another woman, you -will never see me again, but if you love me and your children, you will -be true to us and come back. If you are not true, I shall not be -surprised if your new wife will soon be sucking her moccasins from -hunger, for your magic power or orenda for hunting will vanish.” He -promised her everything. - -As before, on reaching home his fame as a hunter brought many beautiful -girls to ask for him in marriage. Again his mother urged him to marry, -and the temptation to yield then was far greater than the first time, -but he resisted and was ready to start for his cabin, when one day a -beautiful stranger, appearing in the village, came to his mother’s -lodge. The mother urged him to marry her, as she was so lovely, and he -finally yielded. - -The wife in the woods, knowing the conditions, said: “Now children, we -must be getting ready to go away. Your father does not love us and will -never come back to us.” Though the children were troubled by their -mother’s tears, still they were full of play and fun, but the poor -mother was always weeping while preparing to leave her home. - -After the man had taken a second wife, the meat in his lodge began to -fall away strangely. He could almost see it disappear, though there was -a good supply when he married. In a few days but little was left. He -went hunting but could kill nothing; he went day after day, but always -had the same ill luck, for he had lost his magic power (orenda) for -hunting, as his wife had foretold. One day when he came home from -hunting, he found his new wife sucking her moccasin, for she was -famishing with hunger. He cried and sobbed, saying, “This is my -punishment; she warned me that this would happen if I was untrue to -her.” Thereupon he decided to go back to his first wife and children at -once and never to leave them again. - -He set out without saying a word to the starving wife or to his anxious -mother. When he reached his cabin not a single footprint was to be -seen. He went in, but only to find it empty—wife and children were not -there, nor any meat, but their worn moccasins were hanging up. The -sight of these made him very sad. As he was nearly starved, he searched -everywhere for food. On the hearth he found three small mounds of -ashes, of different sizes, the third being very small. Sitting down, he -wondered what this could mean, for he knew that it must have been left -by his wife as a sign to him should he ever come to the cabin. At last -he made up his mind that he had three children now, and he determined -to find them even if he had to follow them to the end of the world. - -He mused, “My boys are very playful, and as they followed their mother -they must have hacked the trees as they went.” Indeed, as the mother -and the boys were starting away, the boys said, “We will make some -sign, so that if our father ever thinks of us and comes back, he will -be able to follow us.” But the mother said: “No, children, you must -not; he will never come, for he has another wife, and will never think -of his children in the woods.” Nevertheless, as they went on and played -by the way, the boys hacked the trees and shot arrows in sport, so the -father was soon able to trace them. He found that after a day’s journey -they had camped for the night, for he discovered the remains of a fire, -and on a tree nearby, four pairs of worn-out moccasins. Tying these in -a bundle, he hung it on his arm. - -Again he walked all day, finally coming to the remains of a fire, near -which he saw four pairs of worn moccasins hanging up as before. He was -very tired and hungry. - -The next morning he traveled on and, as before, found the remains of a -fire and four pairs of worn moccasins hanging on a tree. He always took -these with him. Near noon the next day he saw smoke in the distance, -seeming to rise from a cabin, and so it proved to be. He saw also two -boys playing around, running, and shooting arrows; on seeing him they -ran to tell their mother that a man was coming. On looking out, she -recognized her husband, whereupon she told the boys to stay inside the -lodge. He had not recognized the children as his sons, but supposed -they belonged to people living in the cabin. - -As he was very hungry and tired, he thought he would go in and ask for -food. The woman turned her back as he entered, but the eldest boy, -recognizing his father, ran to him and put his hand on his knee. The -father, however, not recognizing the child, gently pushed his hand -away. At this moment the mother, turning around, saw this action. -“There,” she said, “I told you to keep away from him, for he does not -love you.” Now the man, recognizing his wife, cried out, begging her to -forgive him and to receive him home again. He seemed to be sorry, and -begged so hard that she forgave him and brought him his little -daughter, born after he had gone away. Ever afterward he was true to -his Moose wife (for she was a Moose woman), and never again left his -home in the woods. He and his little family were always very happy. - - - - - -65. SʻHAGODIYOWEQGOWA - -[Modern] - -A number of Indians traveling northward from their village met a -Sʻhagodiyoweqgowa, with whom they talked. He said, “Hawenniyo caused me -to be around to assist you.” His mouth was drawn up on one side and -down on the other. Continuing, he said: “If anyone mocks us in earnest, -we will enchant him by sorcery. You may go to work making a mask -representing a face like mine, and then you can cure by means of it the -sick who are troubled by us, the Sʻhagodiyoweqgowa. In this way you may -take my place.” So the people made wooden masks, to be used as -directed. This, it is said, is the origin of the Society of False -Faces, or Maskers, so prominent among the Seneca.[322] - - - - - -66. THE PORCUPINE’S GRANDSON AND THE BEAR - -A widower, who had a small son, married a second time. Soon after this -event he took his wife and child into the forest to hunt. They lived -very happily until the new wife began to think that her husband loved -his child better than he did her. This troubled her beyond measure, so -that she became very uneasy, thinking of nothing else. Then she began -to study how to get rid of the boy, and at last resolved to destroy -him. - -So one day while her husband was out hunting, she took the boy into the -woods to a cave, whose mouth was closed with a rock. She rolled away -the stone from in front of the opening, at the same time telling the -boy that there were bears in the cave, and that he must run in and -scare them, so that they would run out at the other end. He crept in, -and immediately the woman rolled the stone back over its mouth, and -then deserted him. - -When night came the father returned from hunting, and immediately -missing his boy, asked where he was. The woman answered that he was at -play when she went to gather bark, and that when she came home she -could not find him, asserting further that she had been hunting in all -directions for him, and that she was afraid he had been carried off by -some wild beast. The father was nearly crazed by this event, and for -many days hunted for his boy, but he could find only the tracks made by -his little moccasins far into the woods—tracks which the wicked -stepmother had (artificially) made to mislead and deceive the father. - -When the child found himself fastened in the cave he began to scream -and cry, and his strength was giving way and he was near fainting when -he thought he heard a voice saying: “Poor child, stop crying! I am your -grandmother. I will give you food.” This was a Mother Porcupine. Wiping -away his tears with her paw, she brought him food, which he thought was -very good, though it was only hemlock burs. She gave him some of the -food which she had saved for herself. After eating he was contented, -whereupon she said, “You are very tired, my dear little grandson; come -and lie down.” In this way she fed and cared for him a long time. - -One day she said: “My stock of food is exhausted, and as it is now -spring, we should not be cold out of doors. Your stepmother has -fastened us in here. I must call on our neighbors to let us out, and -when we are out, I will leave you in their care and go in search of -food for myself.” Approaching the opening, the Porcupine called aloud -for help. Afterward the boy thought they went back into the cave, and -the Porcupine said: “My dear grandson, we must now part. I feel very -sad but it can not be avoided. I will give you this advice. They will -come and let us out, and you will go with them. You must be obedient -and do just as you are told to do, and all will be well in the end.” -Soon they heard noises with the sound of voices outside the cave, and -after a while a great crowd seemed to be collected. The imprisoned ones -heard the chief of the assembly say: “All who heard the call have -come.[323] Now we want to know who will roll the stone away?” Birds -came and pecked at it in vain; they could do nothing. Then the smaller -animals scratched at it. One after another failed. At last a wolf came -forward, saying, “I can pull the stone away; I am the man to do it.” -Pushing his long claws under it, he pulled and pulled, until at length -he exerted so much strength that his hold gave way and he fell over on -his back. Then the deer tried with his long horns to raise the stone. -All tried, every one in his own way, from the smallest to the largest -animal (for all were present that had heard the call), except the -she-bear; she sat at a short distance with her little family around -her, consisting of three young cubs. When all the rest had failed, she -said, “Well, I will try.” Walking up slowly and majestically to the -blocking stone, she examined the scratches made by the other animals -until she made up her mind how to act, and then she very quickly got -the stone away. Then peeping in, she saw a Porcupine and a human being, -whereupon she hurried away from the opening as though she was greatly -frightened. As the other animals looked in, they, too, took to their -heels until they were far enough away to make sure of escape; then they -waited to see what was to take place. - -The Porcupine, coming out, told them not to be frightened. Said she, -“We are very poor, my grandson and I.” She told them further how he -came there and that her stock of food was exhausted, adding, “Many of -you are well able to care for him, so I want you to take charge of my -grandson.” All, even the birds, announced their willingness to do so. -“Now,” she continued, “I want to know what you will give him to eat, -and when I make up my mind that my grandson can live on the food that -any one of you can supply, I will give him to that one. To my faithful -friends, the birds, I give thanks; you may go, for I do not think my -grandson could live on anything you could give him.” - -All had brought specimens of what they could furnish and had laid them -before the Porcupine. The wolf, coming forward, laid down what he had. -The Porcupine examined it and then asked, “What would you do in case of -danger?” “Of course we should run,” the wolf replied, thereupon running -off to show her, and then coming back. “No, my grandson can not go with -you; he could not run fast enough.” The deer came forward with the most -suitable food, but when the Porcupine asked, “What would you do in case -of danger?” the deer ran off at such speed that his horns could be -heard rattling through the woods. Last of all the old bear came -forward, saying: “You have all failed. Though I have a large family of -my own, I will take the boy and will feed him as I feed my cubs, on -blackberries, chestnuts, and fruit.” When asked what she would do in -danger, going back to her little cubs, she gave them the sign of -danger, at which they all crouched down beside a log while she lay at -their side watching. She said: “That is what I do, and thus we lie -still until I think the danger is past. I know where the berries grow -in abundance, and I will take them there. I know also where my winter -quarters will be; there my cubs will get nourishment by sucking my fat -paws.” The Porcupine then said: “You are the one to care for my -grandchild. I wish you to take good care of him. I am now going for -food.” The boy never saw the Porcupine again. The child thought the -bear took him by the hand, and that she was like a human being, and -that they were all like real people. - -She led the boy and the cubs to the place where the berries and -chestnuts were abundant. They played as they went along. The young -bears became very fond of the boy. When the old mother bear was lying -asleep in the sun, and they were at play, the cubs would pull the boy’s -nails to make them long like theirs, and they tried to teach him how to -climb and run up the trees as they did. At last he was almost equal to -them in skill in these exercises, his nails having grown long and -sharp. - -One day the old bear woke up and could not see the boy. At last she saw -him high up in a tree a long way off. Then she scolded her cubs and was -angry with them, and made the boy’s nails as they originally were. So -the many days of summer passed. The cubs and the boy were great friends -and they had him sleep between them and their mother. - -When winter came, the old bear said, “It is time to go to our winter -quarters”; so she took them to a tall, hollow tree, into which they all -climbed, finding therein a comfortable place. Here they remained; and -the boy thought they had plenty of room. He and the cubs played -together and were very happy. The old bear slept most of the time, but -when she heard a sound she would awake instantly and would say, “You -must keep very still; there is a hunter near.” In the tree was an -opening from which she had an outlook. Soon after the warning they -would see a man coming toward the tree. Then the boy thought he saw the -mother bear, putting her paw into her pocket, draw out an object that -had two prongs. As the hunter approached she would thrust this out -through the hole, moving it to and fro until he passed; then she would -draw it in again. - -All went well until one day toward spring, when the fatal moment came. -The mother bear heard a hunter approaching again and, although they all -kept very still, she said, addressing the child: “I think our time has -come; our separation is near; you can remain here, but we must go, for -we are bears, but you are a human being. They will take you out and -care for you.” Then the child and the cubs saw the hunter coming. She -put out her two-pronged bough but could do nothing; all her magic power -was gone. When the hunter came up, seeing the claw marks on the bark of -the tree, he concluded there must be bears within. The old bear knew -all was over, so she said to the eldest of her cubs, “You must go first -and the others must follow.” At this the eldest climbed up and out, and -at that instant the boy heard the twang of the bowstring and impact of -the arrow, and as he watched the little bear it seemed to throw off a -burden, which fell to the ground, while the little bear itself [324] -went straight on without stopping. Then the other little bears -followed, one and all sharing the fate of the first; each time one -emerged the boy heard the same sounds and saw the burden fall, but as -he saw the little bears still running on, he was not frightened. Then -the old bear said: “Now, I have to go. You must be good and obedient -and all will be well with you”; then she went out. He heard the same -sounds as before and saw her drop on the ground; knowing she was -killed, he began to scream. The hunter, hearing him, was astonished. -Then, remembering having heard that a child had been lost, he though it -might be the child in this tree. So he set to work to get the boy out, -and soon succeeded in doing so. He found the child naked and unable to -speak a word, having forgotten how to talk. Skinning the largest cub, -the hunter made leggings for the child from the skin. The boy was -grieved to see his companions dead and cut up, but he could not speak -to let his rescuer know how dear they were to him. The hunter took the -boy to his father, who was overjoyed to see his child again. Ever -afterward he kept the boy near himself, and in the future all was well. - - - - - -67. GENONSGWA - -An old woman, the eldest of her people, lived in the forest with two -grandchildren, a boy and a girl. One day while the old woman was away a -female Genonsgwa came into the lodge and picked up the younger child, -the girl. After speaking kindly to her, saying that she was a good -little thing, she swallowed her. Then she began to talk to the boy, -telling him how well he looked, and that he was wholesome, but she did -not kill him. Sitting on the bed, she told the boy that if he would get -on her back, she would take him out to find his grandmother. After -climbing on her back, he soon became frightened, whereupon he grasped -her so tightly that he became fastened to her back so that he could not -get off, though he tried hard to do so. The Genonsgwa, rising, went in -a direction different from that in which his grandmother had gone. The -boy told her of her mistake, but she said, “Oh! we shall come to the -place where she is.” The Genonsgwa went very far into the woods. The -boy began to cry for his grandmother, and cried so hard that the -Genonsgwa told him to get off her back; she did not like to hear him -cry, she said, but as she wanted to eat him, he did not get off; in -fact, he could not do so. Fortunately, the Genonsgwa could neither get -her hands around to pull him off, nor turn her head to bite him. She -could not get at him in any way. Knowing this, the boy clung to the -middle of her back, realizing that she would eat him up if he slipped -down. They traveled on thus for many days. - -When the grandmother came back to her lodge and found that the boy and -the girl were not there, she became very uneasy. She searched for them -but found no trace of either. After a while, finding the tracks of the -Genonsgwa around the lodge, she guessed what the trouble was. The old -woman followed the trail of the Genonsgwa, saying that she was bound to -get her grandchildren back. - -Genonsgwa tried to get the boy off by rubbing him against a hickory -tree. The boy said, “Oh! I like that. Rub harder!” At this she stopped -rubbing him against the tree and went on. The grandmother followed in -the form of a Whirlwind, whereupon Genonsgwa said to the boy, “Your -grandmother is coming as a Whirlwind, and she will strike and kill us -both.” The boy was silent. Looking for refuge, she found a hiding place -in a deep ravine, in which she dug a hole, and going in, covered -herself with the earth which slipped down from above. The two heard -Dagwanoenyent, the grandmother, coming. “Now,” Genonsgwa said, “you can -hear your grandmother coming.” The Dagwanoenyent rushed over the place -where they lay hidden. The boy shouted to his grandmother, who, hearing -him, changed her course, coming straight back to the place they were -in. She blew off the earth from the hiding place, so that Genonsgwa -became just visible above the surface. Then the grandmother asked the -boy whether he was there. He answered, “Yes.” The Genonsgwa lay still, -whispering to the boy, “Be quiet! Your grandmother will see us.” The -grandmother then called the boy by name, “Dagwanoenyentgowa,[325] get -off Genonsgwa’s back.” Having done so, he went a short distance from -the cliff. Then the old woman hurled rocks at the Genonsgwa, and after -breaking all her clothes of rock, killed her. - -The old woman now went toward home with her grandson. On the path she -said: “Never allow yourself to be treated this way again. Never allow -yourself to be maltreated by anyone. You can master all those -Genonsgwashonon,[326] if you will only use your power, for you, too, -are a Dagwanoenyentgowa.” The old woman remained at home a few days -with her grandson. Meanwhile some of the Genonsgwa’s people found the -trail of the Genonsgwa woman, which they followed until they came to -the place where her stone clothes were rent, and she was killed. When -they asked of it, the spirit of the Genonsgwa told how she had been -killed and how her coat had been rent. - -The headman of the Genonsgwa now resolved to muster a large company of -their people and kill the old woman, Dagwanoenyentgowa. While they were -preparing for this, the old woman found out their plans when she was -out on her journeys and said to her grandson, “We must go to get your -sister out of the belly of the Genonsgwa woman, for she is sitting -there crying for me all the time.” So they set out for home, and when -they reached the place where the Genonsgwa woman lay dead, the -grandmother, having built a small fire, began to burn tobacco on it for -her granddaughter, saying, “This is what we like; this is what we -like.” They burned perhaps half a pouch full of tobacco, meanwhile -fanning the smoke toward the Genonsgwa woman all the time, and saying: -“This is what we like. Do you come out of Genonsgwa’s belly.” There was -no sign yet of her granddaughter. She had not yet come forth. At last -the old woman said to her grandson: “We must have more help. You have a -great many relatives—uncles, aunts, and cousins. We must call them -here.” Thereupon the old woman, Dagwanoenyentgowa, called repeatedly. -They came one by one. Soon there was a great number of them. Having -broken up and removed all the clothes of the Genonsgwa, they threw them -away, leaving the dead body naked. Then the old woman, building a fire -at Genonsgwa’s head, burned tobacco on it. All the Dagwanoenyent people -walked around the fire, each throwing tobacco on it and saying, “This -is what we like.” After each one had gone around once and had thrown -tobacco into the fire once, the young girl started up in the -Genonsgwa’s belly, and panting for breath, walked out, saying, “How -long have I been here?” They gave her more tobacco smoke, which she -inhaled until she gained full strength. Then all went home, the old -woman and her two grandchildren to her own lodge, and the other -Dagwanoenyents each to his or her lodge. - -After they had been home a while a Genonsgwa came to the old woman’s -lodge, who talked pleasantly, inquiring how they were. Having found out -that they were only three in number, the Genonsgwa went back home, -thinking it would be a small work to kill them all. After the Genonsgwa -went away the old woman said: “We are in trouble now. There is a great -number of these Genonsgwa people leagued against us. They are assembled -somewhere, not far away. When this struggle commences we do not know -whether we shall be able to come home here again or not.” As soon as -she had finished talking with her grandchildren, the old woman, going -out, called, “Dagwanoenyents!” The girl, not knowing what that meant, -asked her grandmother, who said: “I am calling your relations to help -us. You are a Dagwanoenyent, too.” The Dagwanoenyents came one by one. -When all had come, there were 60 besides the old woman and her two -grandchildren. Dagwanoenyentgowa now said: “Each one must have a stone -to strike with, just heavy enough to handle with ease.” When they had -gathered stones the Genonsgwa began to come, thousands upon thousands -in number. The Dagwanoenyents were frightened when they saw them, but -the old woman who led them said: “We must separate and attack them -singly. Have faith to kill each one with but one blow, and you will do -it. You must keep the stones in your hands. Be firm and retreat slowly -in different directions.” The Dagwanoenyents took her advice. Whenever -they had a chance, they struck and killed a Genonsgwa, retreating all -the time and killing the Genonsgwa for a long distance. The old woman -then told all her people to go up a high mountain toward the south, -ahead of them, fighting as they went. She continued: “When we all reach -the top, we shall go down a short distance on the other side. The -Genonsgwa will come to the top and we shall strike them. One lot of us -must strike from the east, and the other from the west side, and we -must get behind them and drive them forward into the great ravine on -the south side of the mountain, where a river runs by. There they will -all perish.” The Genonsgwa came to the mountain top, where there was a -large clear space. Looking around on every side, they saw nothing of -the Dagwanoenyents, hence they thought the Dagwanoenyents had gone for -food. They had not stood there long, however, when they heard the sound -of the wind below them on both sides of the mountain. The noise grew -louder and louder, until presently the Dagwanoenyents struck them on -both sides, and uniting in their rear, fell upon them from behind also. -So terrible were the attack and the power of the Dagwanoenyents, that -they tore all the trees out by the roots and swept the earth off the -top of the mountain, hurling the rocks and trees and Genonsgwa into the -ravine and river below. The Genonsgwa were piled upon one another like -the rocks on the banks and in the bed of the river. The Dagwanoenyents -were now dancing on the mountain top, and the old woman said: “We have -hurled the Genonsgwa down there and we would better finish them. Half -of you go along the ridge running south from this mountain east of the -river, and the other half along the western ridge, and blow all the -trees and stones and earth into the great ravine.” They did this, and -when they came together they had stripped the mountain spurs naked. -Meanwhile the river forced everything to the end of the ravine, where -it piled up the débris of fallen trees in a great dam, so that the -river became a lake on the south side of the mountain. This lake is -called Hadiqsadon genonsgwa ganyudae; that is, the grave of the -Genonsgwashonon, or Genonsgwa people. - - - - - -68. HINON, HOHAWAQK [327] AND HIS GRANDMOTHER - -There was a very poor little old woman, who lived in the woods. She was -so destitute that she was nothing but skin and bones. She dwelt in a -smoky little lodge and cried all the time, both day and night. Her robe -of skins was so old and dirty that one could not tell without -difficulty of what material it was made. She had seven daughters, six -of whom were carried off one after another by hostile people, while the -seventh died. - -The daughter who died had been buried some time when one night the old -woman heard crying at the grave. Going to the grave with a torch, she -found there a naked baby. The child had crawled up out of the grave -through a hole in the earth. Wrapping the baby in her blanket, the old -woman took it home. She did not know, she did not even suspect, that -her daughter was with child when she died. - -The little boy grew very rapidly. When he was of good size the old -woman came home one day from gathering wood but could not find him. -That night it stormed, with thunder and lightning raging. In the -morning the child returned to her. His grandmother asked, “Where have -you been, my grandson?” “Grandmother,” said he, “I have been with my -father; he took me to his home.” “Who is your father?” “Hinon is my -father; he took me home first, then we came back and were all about -here last night.” The old woman asked, “Was my daughter, your mother, -in the grave?” “Yes,” said the boy, “and Hinon used to come to see my -mother.” The old woman believed what he said. - -As the boy grew he used to make a noise like that of thunder, and -whenever Hinon came to the neighborhood he would go out and thunder, -thus helping his father, for he was Hinon Hohawaqk, the son of Hinon. - -Some time after this the boy asked his grandmother where his six aunts -were, and the grandmother answered: “There are an old woman and her -son, whose lodge is far away; they live by playing dice and betting. -Your aunts went one by one with a company of people, and played dice -(plum pits); being beaten, their heads were cut off. Many men and women -have gone to the same place and have lost their heads.” Hinon Hohawaqk -answered, “I will go, too, and will kill that woman and her son.” The -old woman tried to keep him home, but he would not remain with her. He -told her to make two pairs of moccasins for him. He was very ragged and -dirty, so she made the moccasins and got him the skin of a -flying-squirrel for a pouch. - -Setting off toward the west, soon he came to a great opening where -there was a large bark lodge with a pole in front of it, and on the -pole a skin robe. He saw boys playing ball in the opening, and going on -a side path, he heard a great noise. After a while the people saw him, -whereupon one of them said, “I do not know where that boy comes from.” -The old people were betting and the boys were playing ball. Soon an old -man came up to Hinon Hohawaqk and gave him a club; he played so well -that the old man came again, saying, “We want you to play dice; all the -people will bet on you.” A bowl was placed on an elk skin lying under -the pole. The woman and her son were there and the other people stood -around. Hinon Hohawaqk answered, “I do not know how to play the game.” -The old man replied, “We will risk our heads on you;” so he followed -the old man. He saw a white stone bowl as smooth as glass. The old -woman was sitting there on the elk skin, ready to play, and Hinon -Hohawaqk knelt down beside the bowl. She said, “You play first.” “No,” -answered he, “you play first.” So she took out her dice, which were -round and made from plum stones, and blowing on them, cast them into -the bowl, which she shook, at the same time calling out, “Game! game!” -The dice flew up into the air, all becoming crows and cawing as they -went out of sight. After a while they came down, still cawing, and -resumed the form of plum stones as they settled in the bowl. The old -woman had three plays to make a count of seventeen. She threw three -times but got nothing. Then Hinon Hohawaqk in order to win took dice -out of his pouch of flying-squirrel skin. The old woman wanted him to -use her dice, but he would not touch them. Placing his dice in the -bowl, he shook, whereupon the dice, becoming ducks, flew upward. They -went very high, and all the people heard them as they rose; when they -touched the bowl again they were plum stones, and scored 10. Then Hinon -Hohawaqk shook the bowl again, calling, “Game! game!” while the old -woman called out, “No game!” Back came the dice, scoring another 10. He -cast the third time and scored 10 more. He had won. Then he called the -people to see him cut off the heads of the old woman and her son. “No,” -said the old woman, “you must play again. Here is my son; you must play -ball with him, and if he loses we shall both forfeit our heads.” At -this Hinon Hohawaqk asked the old man what he thought. The people, -seeing how skillful he was, said “Play!” whereupon he went to the -ball-ground, ragged and looking poor. There were but two playing, one -on each side. Hinon Hohawaqk jumped, knocking the club far out of his -opponent’s hand. Then the old woman’s son ran for his club, but before -he could get it back Hinon Hohawaqk had sent the ball through the goal -posts. This was repeated seven times and Hinon Hohawaqk won the game. -“Now,” said he to all the people, “you can have the heads of the old -woman and her son.” The two heads were cut off, and the boys played -with the old woman’s head over the whole field. - -“Now,” said Hinon Hohawaqk; “I am going to bring my grandmother to this -place, and we must all come here to stay and have this long dwelling in -which to live.” All went home to their lodges, and as the Son of -Thunder went, he sang praises of himself, and his grandmother heard him -on his way. He told her what he had done, saying, “We must all go there -and live in that fine dwelling and field.” She prepared provisions and -they went. It took them a long time to reach the place. All the other -people having reached there also, they built dwellings around the -field. When all had settled down, Hinon Hohawaqk called them to the -council lodge to have a dance. After they had finished the dance, all -went to their homes. Putting away her old blanket, the grandmother -began to dress. Having put on the clothes left by the old woman who -lost her head, soon she looked like a young woman and lived happily. -After a time Hinon Hohawaqk went off with Hinon, his father, with whom -he stayed all winter. - -In the spring the old woman was uneasy in her mind. She heard thunder -in the west, and soon afterward her grandson came to the lodge. She was -very glad to see him. “Where have you been?” she asked. He answered: -“At the great mountain far off in the west. I have been with my father -helping the nations and protecting men.” After that he remained with -his grandmother all summer. Once in a while he would go away when it -began to storm but would come back again when the turbulence of the -weather ceased. - -He lived a long time in this way, until at last he said to his -grandmother: “I have an uncle living in the west; some witch stole him -from you. I must go to find him.” So he went to the west to search for -his uncle. He went on till he came to a lodge in which he saw a woman -sitting by a fire, with her head resting on her hands. She would not -answer when he asked where his uncle was. Soon afterward he went out, -and taking his war club from his pouch, he knocked her on the head, -killing her. When he had killed the woman he went out and walked all -around the lodge, mourning and looking for his uncle. At last he heard -the moaning of a man. He looked into the trees, for he could not see -any one on the ground, but could not find him. Soon he came to a large -slippery-elm tree, the great roots of which held down a man, his head -coming out between two roots on one side and his feet between two on -the other side, while the tree stood just on the middle of his body. He -was calling to his nephew to give him a smoke. The latter answered: -“Oh, poor uncle! how badly off you are. Oh, poor uncle! I will give you -a smoke very soon.” Then he kicked over the tree, saying, “Rise, -uncle!” at which the uncle rose, well. Taking out his pouch, Hinon -Hohawaqk gave the old man a smoke, which pleased and strengthened the -uncle very much. He told his nephew how the woman had beguiled him to -go with her, pretending that she wanted to marry him. When she had him -at her lodge, however, she ate him, putting his bones under the elm -tree. Then both the uncle and the nephew went home to the long lodge. -The old grandmother was surprised and glad to see them. - -All lived happily in their home till one day when the Son of Thunder -went off in a storm. When it was over he brought home a wife. After -that, when he went away in a storm his wife was uneasy, not knowing -where he was, for her husband had brought her home on his back such a -long distance in the storm. In due time she gave birth to a son. When -the boy was large enough to run about, the old man, the uncle of the -Son of Thunder, whose bones had lain under the elm tree, began to teach -him, and soon he was able to make a noise like thunder. One day the boy -followed his mother out of the lodge. They had a small dog, and as the -boy was running after his mother, somebody seized him and rushed away; -but the dog ran after him, and, contriving to seize his feet, pulled -off his moccasins, which he carried home. This was the first indication -the woman had that her boy was gone. Hinon Hohawaqk was off with a -storm at the time, and when he came home his wife asked whether he had -taken the boy. “No,” said he. “Oh! he is lost,” cried she. “Oh, no! he -is all right,” said Hinon Hohawaqk; “he has many relations around the -world—uncles and cousins.” The boy stayed away all winter. One day when -the winter was over he came home with his father. Then Hinon Hohawaqk -said to the people of his family, “We must all move away and live with -my father.” The old woman said, “No, we can not go; it is so far and I -am so old.” “I will carry you there in a little while,” said the -grandson. Thereupon Hinon Hohawaqk began to thunder, and lightnings -flew around. The lodge was torn to pieces and blazed up in flames. All -the rocks and lodges in the opening were broken to pieces. Hinon -Hohawaqk and all of his people rose in the air. The east wind began to -blow, bearing them to lofty mountains in the west, where they found old -grandfather Hinon. All live there in the caves of the rocks to this -day. - - - - - -69. HAGOWANEN AND OTʻHEGWENHDA [328] - -At Hetgen Tgastende [329] lived a man named Hagowanen, who possessed -potent orenda (magic power), and who belonged to the Donyonda people. -One day he set out to hunt. In his canoe he sailed across a broad lake -in front of his lodge, and then, leaving his canoe on the other side, -he traveled five days toward the west. Then he collected wood and made -a camp. - -On the first day of his hunting he killed five bears and deer, which he -brought into his camp, saying, “What bad luck I have had today!” On the -second day he killed 10 bears and 12 deer and brought them home and -skinned and roasted them to dry the meat of the 15 bears and 18 deer -which he had killed, finishing the work before daylight. The next -morning he said, “I must go after more meat.” That day he killed 24 -deer and 20 bears and brought them into camp, and skinned them and -finished roasting the meat precisely at midnight. Then he said, “I -think I have enough now.” Putting all the meat into one heap, he tied -it up with bark ropes. Then he shook the package, saying, “I want you -to be small,” at which it shrank into a small package, which he hung in -his belt. In the same way be made the skins into similar bundles, which -he hung to his belt, and then set out for home. - -When Hagowanen reached the lake he could not find his canoe; he looked -everywhere, but he could see nothing of it. At last, he saw on the -shore a man whose name was Handjoias.[330] When they met, this man -asked, “What have you lost?” “My canoe,” answered Hagowanen. “Well, the -man who lives on that island yonder was here yesterday, and he took -your canoe,” replied Handjoias. “Who is the man on the island?” said -Hagowanen. “He is one of the Ganyaqden331 people,” was the answer. “How -am I to get my canoe back?” inquired Hagowanen. “Give me what meat you -have, and I will get it for you,” said Handjoias. “What am I to eat if -I do that?” replied Hagowanen. “I will do better, I will bring the -canoe. Take your meat home, and roast it, keeping half and putting the -other half outside of the door of the lodge for me,” declared -Handjoias. “Very well,” answered Hagowanen. Handjoias, who himself had -taken the canoe to the island, now brought it back, saying: “That man -on the island is a very ugly fellow. He almost killed me.” Getting into -his canoe, Hagowanen sailed home; on arriving he drew up his canoe -safely on the rocks. Then he untied and threw down the bundle of meat, -which in a moment regained its natural size. The meat he piled up -inside of the lodge, and tanned the skins, but he never paid Handjoias -for bringing back the canoe. - -After a time a woman of the Hongak (Wild Goose) people came to -Hagowanen’s lodge, bringing a basket of marriage bread, and saying, “My -mother has sent me to Hagowanen to ask him to take me to wife.” -Hagowanen hung his head a while thinking, and mused, “I suppose nothing -ill-starred will come of this.” Then, looking at her, he said, “It is -well; I am willing to do what your mother wants me to do.” On hearing -this reply the woman was glad. She placed the basket of nuptial corn -bread before him. In accepting it he said: “I am thankful. For many -years I have not tasted bread which was made by a woman.” So he ate -some of the bread, whereupon they became husband and wife. - -At the end of the first year the Hongak woman bore a son to Hagowanen, -and so she did every year until at last they had ten sons, whom they -named in their order from the eldest to the youngest, as follows: (a) -Tgwendahenh Niononeoden;[332] (b) Hononhwaes; (c) Haniodaqses; (d) -Hagondes; (e) Dahsihdes; (f) Dahsinongwadon; (g) Daheqdes; (h) -Oeqdowanen; (i) Donoengwenhden; and (j) Otʻhegwenhda. - -They lived together for some time at Hetgen Tgastende, until one -morning when Hagowanen, who was sitting on a stone outside the lodge -with drooping head, said to himself: “Well, I have many children now. I -did not think that woman would have so many. I must go home again.” So -he rose, and going aboard his canoe, sailed away across Ganyodaeowanen -(“The Big Lake”). After a while his wife, missing him, said, “Where is -my husband?” She looked out and around everywhere but could not find -him. The eldest son was then a youth and the youngest a lively little -boy. - -One day the eldest said, “I am going to look for my father, and see -where he is.” The mother rejoined, “You will get lost on the way.” “Oh, -no! I will not get lost,” he replied. At this the mother continued, -“Then you may go.” So he set out, traveling northward. While going -across a rocky place he found a trail. “This looks just like my -father’s trail,” said he, following it. Soon he came to a cross-trail, -and after examining it, he said: “I wonder where this path comes from -and where it goes. Well, when I return, I shall find out.” Not far from -the cross-trail he came to a lodge, and as the trail led up to it, he -entered. Looking around, he saw an old man in the southeast corner of -the room; another in the southwest; a third, in the northwest; and a -fourth, in the northeast. All sat smoking. The youth looked for his -father, saying, “He must be here somewhere.” The first old man, raising -his head, looked at him and asked: “Well, my grandson, what are you -doing here? Come this way, if you want to see your father. I will show -him to you; he is right here.” On the youth approaching, the old man -took him by the hair, and bending his head forward over a bark bowl, -cut it off, saying: “I am glad that a young game animal has come. It -must be good eating, as it is just the right age.” So saying, he began -to quarter the body. - -After the people at Hetgen Tgastende had waited for some time without -tidings of the eldest brother, Hononhwaes, the second son of the Hongak -woman, said, “I want to follow my elder brother.” “Oh, my son!” said -the mother, “do not go away; something evil has befallen your brother.” -“I must go,” said the boy; “I can not resist the desire. I must see my -brother and father.” So he began to prepare for the journey, putting on -a hunting shirt, leggings, and moccasins of buckskin, and taking his -bow and arrows. His mother cried all the time, but she could not stop -him from going. He went northward, as his brother had done, going over -the same trail, until he arrived at the cross-trail and the lodge, -where he saw the four old men smoking in the four corners of the room. -He of the northwest corner spoke, saying, “My grandson, do you want to -see your father? Come here and you shall see him.” He went forward and, -looking into a large bark bowl half full of water, he saw the faces of -his father and brother. As he was gazing on them, the old man cut off -his head also, rejoicing as before. - -Nine of the Hongak brothers went, one after another, in search of their -father and brothers, and all were killed by the four old men in the -same lodge. At last the tenth and youngest, Othegwenhda, who was still -small and young, said to his mother, “I should like to follow my -brothers.” “Oh, my son!” said the mother, “you must not go. There are -four brothers, old men, living on the road, who are called Hadiiades -(Blacksnakes). They have great magic power.” “But,” said he, “I must -go. I want to see my brothers very much.” “You will never see them,” -she replied. “They are dead.” “Well, can not I kill the old men?” he -said. “Maybe you can,” she replied, “if you take my orenda (magic -power) with you.” “Well, mother,” said Otʻhegwenhda, “give me your -magic power. I want to kill these men.” “I will go and bring my magic -power, my son,” said his mother. Thereupon the Hongak woman went -westward to a rough and rocky place, where she got a small figurine of -slate rock, about half the length of her little finger, with which she -returned to her home. When she had reached home the boy was ready to -start. He had armed himself with a bow of hickory and arrows of red -willow pointed with wasp stings. “Here,” said the mother, “I will tell -you what to do. Gird on a belt and put this fetish in it.” He placed -the fetish between his buckskin belt and his body. “You are now ready,” -said the mother. “Now you can do what you like. You can change yourself -to whatever form you please.” - -Otʻhegwenhda, going northward as his brothers had done, found a fresh -trail looking as if made only a few minutes before. “This must be my -father’s trail,” thought he; “perhaps I will find him somewhere.” After -a while he came to the cross-trail running east and west; he stood -thinking whence it came and whither it led. “I will see,” said he. -Going toward the east, he soon reached a wide opening in the forest, -near the end of which was a cloud of dust moving in his direction. “I -will hurry back,” thought he, “or something may happen to me.” The -moment he turned back the great dust cloud approached very quickly, and -when it touched him, from weakness he fell to the ground. Soon after -this he heard a noise, and, looking up, saw a person with long legs, -rushing on toward him. Springing to his feet, the youth climbed a tree; -and then he shot his wasp-sting pointed arrows, thus killing the -stranger in the cloud of dust. This stranger was a Djieien (Spider). - -Now Otʻhegwenhda went eastward again, and another cloud of dust rushed -against him, but he got outside of it, and after the cloud had passed, -he hastened westward to the point where the trails crossed. Thence, -going northward, he soon reached the lodge where the four old brothers, -Hadiiades (Blacksnakes), sat smoking. After standing outside a while, -he found a crack in the lodge; peeping in, he saw the four old men in -the four corners, at which he soliloquized: “I wonder whether these are -the men of whom my mother spoke. I will kill them if I can, and if I -can not, I will burn the lodge.” Taking out the fetish, he placed it on -his head, whereupon it stood up, and he said, “I am going to ask you a -question; I want you to tell me what to do; I want to kill these old -men.” The fetish answered: “If you want to kill them, you must get on -that high rock and call out, ‘I, Otʻhegwenhda, am on this high rock.’ -You will find very sharp flint stones up there; take a handful of these -and throw them this way, saying, ‘I want it to be hot.’ This is your -only course to succeed.” As Otʻhegwenhda put back the fetish in his -belt, he heard the old men talking. “It seems Otʻhegwenhda is about -here,” said the old man in the northwest corner to the one in the -southeast. “Oh!” replied the other, “I thought you said all that family -were killed.” Then the old man in the southwest remarked, “It was my -opinion that one was left.” “Well, I think they are all gone except the -old woman Hongak,” said the old man in the northeast. “Well,” added the -old man in the northwest, “it seems to me that Otʻhegwenhda is lurking -around here somewhere.” “If you think so, you should look for him,” -replied the old man of the southwest. “Yes, I must look to see if I can -find him,” rejoined the man of the northwest. Otʻhegwenhda, leaping on -the lodge, sat with his feet hanging through the smoke-hole. The old -man looked everywhere but could not see him. - -Otʻhegwenhda with his bow and arrows now shot down through the -smoke-hole at each of the four old men, the arrows piercing their -bodies deeply, but the old men were not hurt; they did not even know -that they were hit. Leaping off the lodge and landing about forty rods -away, Otʻhegwenhda went into the rock, whence he called out, “My name -is Otʻhegwenhda.” As he stood there a while one of the old men said: -“My back is sore. It feels as though my bones were broken.” Picking up -a handful of sharp fragments of flint, Otʻhegwenhda threw them at the -lodge, saying, “I want you to be red hot and burn up these old men and -their lodge.” The flint went straight to the lodge, a few pieces flying -beyond. Those that struck the lodge set it on fire, and those that fell -beyond set the forest on fire. Everything was blazing in and around the -lodge. Then the boy threw another handful of flints, saying, “I want -you to cut these old men’s heads off,” whereupon the flints pierced -their necks, causing their heads to fall off. - -Otʻhegwenhda stood on the rock, watching the fire burn until nothing -but coals remained. Suddenly he heard an explosion—a Dagwanoenyent flew -toward him, knocking him off the rock; then rising high in the air, it -went straight west. Quickly springing to his feet and looking up, the -boy saw the Dagwanoenyent going higher and higher. Soon he heard a -crash as it struck the Blue (Sky),[333] after which it came rushing -down again, soon reaching the earth. Thereupon the youth crushed its -head with a white flint. - -Otʻhegwenhda now searched all through the coals with a pointed stick, -but he found nothing but fire. At the northwestern corner of the burnt -heap he found a trail leading toward the northwest, and following this, -he came to an opening in the forest where he saw a cloud of dust -rushing toward him. Swerving aside into the woods, he peeped out from -some sheltering shrubbery; presently the cloud stopped at the edge of -the woods. Then he saw a Djieien (Spider) 6 feet tall. “Oh! I thought,” -said Djieien, “somebody was on the trail. It must be my master fooling -me. I thought he was here and had found some more of the Hongak -family.” The Djieien, turning back, ran as fast as he could, -Otʻhegwenhda following closely until Djieien reached the lodge, which -was slightly sunken into the ground. When the Djieien went into the -lodge Otʻhegwenhda listened outside. Soon he heard crying within and -thought that the sound resembled that of his father’s voice, and that -his father must be in there. Then he took out the fetish, which came to -life, and stood up; he asked of it, “How am I to kill the Djieien who -lives in here?” The fetish answered: “Go to that tree just west of -here, and climbing high upon it, call out, ‘I am Otʻhegwenhda, and more -powerful than anything under the Blue (Sky). I can kill any kind of -game (ganyo) on earth.’ When you have spoken, cut a limb from the tree -and throw it with the command to split the Spider’s heart in two (the -heart was in the ground under the lodge). When Djieien is killed, you -can come down and see your father before burning the lodge.” -Otʻhegwenhda did as directed by the fetish. He cut off a limb of the -tree, and spat on it; straightway it became alive, and he cast it -toward the lodge, saying, “Split Djieien’s heart in two.” The limb went -under the lodge to the place where the heart was hidden, and the -instant its heart was split Djieien stretched out, saying, “This is the -end of me,” and died. The boy heard the words and laughed. Then he -slipped down, and entering the lodge, said: “I must go in to see my -father. I heard him cry, so he must be inside.” So saying, he went in. -There Djieien lay dead in the middle of the room. Under the couch was -someone nearly dead. On raising the couch, he found his father in a -dying condition with the flesh gone from his legs and arms. -Otʻhegwenhda exclaimed, “Oh, my father! you must go home; my mother -wishes to see you.” Hagowanen whispered (he had lost his voice), “My -son, you will die if you come in here.” “Oh, no!” answered the boy; -“there is no danger now.” Putting the fetish on his hand, he asked it, -“What shall be done with my father?” The fetish answered: “He is only a -skeleton now. Spit on your hands and rub the spittle all over him, and -flesh shall come on his bones again.” Otʻhegwenhda did this, and his -father became as well as ever, whereupon he said: “Now, I have become -Sʻhodieonskon. I have heard old people say that when Sʻhodieonskon dies -he comes to life again immediately.” The boy laughed, and Hagowanen -added, “Let us go home.” “You go, but I must find my brothers,” replied -the youth. - -When Hagowanen reached home, his wife, looking at him, began to cry: -“Oh! my dear son, I wish you were here. I think I have seen something -mysterious.” Hagowanen asked, “Why do you talk so?” She cried the more, -and he added: “Why do you cry? Are you sorry that I have returned?” -“No, but you are not alive,” she said. “Oh, yes! I am,” he replied. -“No; I can not believe that you are,” and, thinking he was a ghost, she -drove him out to the rocks, where he sat down. - -After his father had gone Otʻhegwenhda burned Djieien’s lodge. When -nothing but coals were left, something shot up out of them, and flying -westward, it finally alighted on the plain, becoming a Dowisdowi -(Sandpiper). “That is the way I do, and that is why I claimed, ‘I can -kill anybody,’” said the boy. Going around the edge of the clearing on -the eastern side, he found a broad trail on which he traveled for half -a day, until he came to a cross-trail leading from north to south. He -stood at the four corners made by the trails, and putting the fetish on -his hand said, “You are the one I need.” “What do you wish?” asked the -fetish. “I wish you to tell me what I am to do now.” “If you go to the -foot of that pine tree,” answered the fetish, “you shall find a bark -bowl, beyond the tree a medicine spring, on the other side of the -spring, a plant. Dig up this plant, put it into the bowl, which you -shall fill with water from the spring, and then at this spot where the -trails intersect, dig a hole, and in it put the bowl with the plant -standing in the water. This done, step aside and see what will happen. -Now, be quick!” Hurrying to the pine tree which grew in the northwest -between the northern and western trails, Otʻhegwenhda found the spring, -and farther on, the plant awéaundagon (in full bloom), with bright red -blossoms. He did as directed, putting the bowl with the plant therein -in the ground at the crossing of the trails; then stepping aside, he -watched and listened. Presently he heard a noise in the forest like -that made by a heavy wind from the north. Nearer and nearer it came, -accompanied with a great cloud of dust. Nothing could be distinguished -until the cloud stopped at the crossing. Then, in the middle of the -cloud he saw the skeleton of Djainosgowa standing near the bowl. The -skeleton, walking up to the plant, ate one of its red blossoms. Though -it had no stomach, no place to hide the blossom, it nevertheless -vanished, at which the boy wondered greatly, saying: “It is nothing but -bones. Where does the food go?” Presently, the skeleton growing sick, -jumped around until it fell to pieces—arms, legs, head, ribs, all the -bones falling apart. Now Otʻhegwenhda laughed, standing in his hiding -place. But before he had stopped laughing he heard the rushing of -another wind from the south; after it came a cloud of dust, which -stopped at the crossing, and he saw the skeleton of Tsodiqgwadon near -the bowl. This also, going straight to the plant, ate a blossom. In a -moment it began to shake all over; soon it fell to pieces, becoming a -pile of bones. Soon the sound of a third wind was heard approaching -from the east with a great cloud of dust. This came rushing on until it -stopped at the crossing. In the middle of the cloud was the skeleton of -Ganiagwaihegowa, which ate a blossom, after doing which it began to -tremble and to become disjointed until, finally, it was a mere heap of -bones, like the other three. - -Taking out the fetish again, Otʻhegwenhda asked it, “Is the work all -finished now?” “Yes,” said the fetish; “all the trails are clear. Now -you can go to the end of the southern trail. Perhaps you may find your -brother there. If you do, treat him as you did your father.” -Immediately he started toward the south. When he reached the end of the -trail, he could see nothing; but he searched until at last he found a -rock with an opening in it. Entering this opening, he went down into -the ground, looking around very closely. It was dark, and he thought, -“There may be more skeletons here, but I must go on.” At last he came -to a room. There was no fire in it; only plenty of light. He saw also -another room, on entering which he found three of his brothers—the -eldest and the two next to him. The eldest called out: “Oh, my brother! -are you here? You would better run away. The skeleton will come soon.” -“Oh! I will kill it,” he said. “My brother, I do not think you can live -if you stay here,” the elder brother continued. “I have come to take -you away,” answered Otʻhegwenhda. “We can not walk,” answered the three -brothers; “the skeleton has eaten our flesh.” On looking at them, he -saw that their limbs were bare bones. After he had rubbed them with his -spittle, they were covered with flesh as before, and his brothers were -well and strong again. Thereupon he said: “I want you to start home -now. I will go to find our other brothers.” - -The three brothers now went home. When their mother saw them, she began -to cry, thinking they were ghosts, and, seizing a club, she drove them -out. They found their father, who was very glad to see them, and they -sat down on the rocks with him. - -Otʻhegwenhda, now returning to the crossing, went along the eastern -trail to the end. There he saw nothing and wondered whence -Ganiagwaihegowa came. At last he noticed an opening in the ground, and, -entering it, he went down. It was very dark within. “There must be a -skeleton here,” thought he, looking around. Going farther, he came to a -room in which was abundant light from rotten wood all around. Farther -on he came to a second room, in which were three of his brothers too -weak to move, all their flesh having been eaten away. Having brought -flesh to their limbs by means of his spittle, he sent them home. Their -mother, thinking that they were ghosts, cried; then she drove them out -to the rocks, where they found their father and brothers. - -Otʻhegwenhda now went along the northern trail until he came to a small -opening, where he stopped a moment. At this time a whirlwind came -straight upon him, causing him to run to the shelter of a great maple -tree near by. In a short time he heard the sound of a blow on the other -side of the tree. Looking toward the spot, he saw an Onwi (Winged -Snake) lying dead, for coming in the whirlwind, it had struck the tree -and in this way had been killed. The boy now went to the edge of the -opening, where he heard the noise caused by a second great whirlwind. -“I shall die this time surely,” thought he, as he saw a multitude of -winged snakes borne by the whirlwind. Again as he stood behind a tree, -they rushed far beyond. Thereupon he ran to the other side of the -opening. Presently the whirlwind of snakes [334] came back; this time -he lay down on the roots, on the opposite side of the tree, until the -snakes rushed by and far away. Now, putting the fetish on his hand, it -stood up alive; he asked, “What am I to do with these snakes that are -chasing me?” “Oh! make a large fire across their trail,” was the reply. -Gathering boughs and sticks into a great pile, he set fire to the -western end of it, saying to the wind, “Oh, my grandfather! send a -breeze on the western end of this pile.” His grandfather heard him, and -soon there was a mighty fire. When well kindled, he said, “Let the -breeze be still.” Immediately it died out. Very soon the snakes came on -again in the whirlwind, and rushing into the fire, every one was -killed. - -Now free, Otʻhegwenhda hurried along the northern trail again until he -came to a second one leading toward the northeast. Once more taking out -the fetish, he asked, “Which way shall I go?” “North,” was the answer. -So he went on. Soon he saw a trail going toward the northwest, but he -kept straight on his own trail to the end. At first he saw nothing -there, but after a long search he found an opening near a birch tree -which stood at the end of the trail. On entering, he came to a room in -which an old man sat smoking. “What can that old man be doing,” thought -he. Presently the old man straightened up, saying: “I am weak this -morning. It seems to me somebody is around here. I thought the man who -guarded the opening said the Hongak family were all dead.” Raising his -head, the old man looked, and as he looked, his eyes seemed to stand -out from his head. At length he saw the boy, to whom he said: “My -nephew, I am glad you have come to visit me. I am going to try whether -I can find what luck (or orenda) you have. So saying, he shook a rattle -made of Dagwanoenyent, saying sáwa. “No,” said Otʻhegwenhda, “I will -try your orenda or magic power.” “Oh, no! I will try first,” said the -old man, whose name was Dewaqsentʻhwûs (Flea). Thereupon they disputed -until they came to blows. Throwing down the rattle, the old man struck -the boy with one hand. Immediately the old man’s arm fell off; he -struck with the other hand, whereupon the other arm fell off. Then he -kicked at the youth with one leg, and that broke off; he kicked with -the other leg, which likewise dropped off. The old man was now merely -head and body. The arms and the legs tried to get back into their -places, but Otʻhegwenhda rushed around to push them away, and shot an -arrow through the old man. Immediately the arrow, taking root, became a -small tree. Though fastened to the earth, the old man tried to bite -Otʻhegwenhda, but the moment he did so, his head flew off. The boy -pounded the body to bits. Jumping and dancing around, he said, “Oh! my -uncle is all in pieces.” In the old man’s lodge he found a second room, -in which were the last three of his brothers, who were as weak and -wretched as were the others. These he cured in like manner and sent -home. Their mother drove them out of the lodge, whence they went and -sat down on the rocks with their father and six brothers. - -After his brothers had gone home Otʻhegwenhda, taking out the fetish, -asked it, “Is there anything on the northeastern trail?” “Not much. -Still you will save some people, if you go there,” was the reply. “Is -there trouble in the northwest?” the youth asked. “Yes; but not very -much,” was the answer. Keeping on to the end of the northwestern trail, -Otʻhegwenhda found a lodge without a door, at which he thought, “How -can I get into this lodge?” Peeping through a crack, he saw within an -old woman of the Onweaunt people, who was singing, “Otʻhegwenhda is -coming, Otʻhegwenhda is coming.” “Well, she knows I am here,” thought -the boy. Presently, saying, “I will go out and play,” she went into a -small but very deep lake, called Dyunyudenodes, also -Dedyoendjongoqden,[335] going way down into the water. After a while -her tail appeared moving around in a circle on the water. As the lake -was very small she was near the shore. The boy saw on the tail two -small objects like fins, which in rubbing against each other made -music. After the old woman had played a while, she started to come out. -Seeing the boy, she said, “My grandson, do not kill me; I never killed -any of your people.” “If you give me something, I won’t kill you,” -answered the boy. “Well, I will give you one of these points on my -tail;” and taking off one, she said, “Keep this; it is good to find out -your luck with.” “What shall I do when I want to use it?” asked the -youth. “Put it under your head when you go to sleep; you will have a -dream, and the dream will tell you what you want to know,” she replied. - -Now the boy went home with the old woman. On entering her lodge and -looking around, he saw an opening in the ground; going through this, he -found a great many people almost dead. To these he said, “My friends, I -have come to help you, so you may live a little longer.” Having spat on -his hands, he rubbed each one of them, whereupon all were well -straightway, and went out into the open air. He asked all where they -came from and told them what direction to take to go home. One said, “I -came from Hetgen Tgastende.” There were ten with him; they were -Donyonda people. “Go toward the southwest for five days,” the youth -told him. Another said, “We came from Gawenogowanenne.” “Go westward -five days’ journey,” he ordered. Twenty followed him; they were Teqdoon -people. A third person said, “We came from Dyoenhdanódes;” these were -Díhdih people.[336] “Go toward the northeast,” he directed them. A -fourth person said, “We live in Dyonondadenyon;337 our chief’s name is -Honigonowanen.” These were Djoqgweani338 people. Otʻhegwenhda said: “I -must go to pay you a visit. You have twenty days’ journey before you.” - -All went home. When they were gone, Otʻhegwenhda went back to the old -woman, whom he asked, “Why did you shut up these people?” “I did not -shut them up,” she replied. “Well, they were in your lodge,” he -continued. “Yes, but my husband, who is a man-eater, did it,” she -responded. “Does he live here? What is his name?” he asked. “He lives -on another trail,” she replied; “his name is Dewaqsentʻhwûs (the -Weeper, or Flea).” The boy, laughing, asked, “Was that old man your -husband? Oh! I killed him some time ago.” “Are you sure?” “Yes,” he -said. “Well, then I am glad. I never liked him. Your people are safe -now, for you killed the man who always hunted them.” The boy said, “I -will let you live this time, but I will kill you if you ever chase my -people.” - -Otʻhegwenhda now went on the northeastern trail until he came to a -lodge in which he heard singing in a very low voice: “The youngest son -of Hongak is going all over the world. We wish he would come to visit -us.” Then the song ceased, and a woman’s voice said, “I feel worse this -morning.” “Let us go out and play and feel well,” answered the man’s -voice. Coming out, with the boy following them, they went to some white -flints as large as a lodge. Picking up one of these stones, the woman -threw it into the air. It fell on her head but did not hurt her a bit. -Then she threw it to the man who, having caught it, threw it back. Thus -they played some time until the woman said, “Let us go home.” “Very -well,” answered the man. Otʻhegwenhda hurried on before them. After -they had entered the lodge, the man said: “It seems as though some one -were here. I will go and look outside.” On going out and finding the -boy, he said, “My grandson, what are you doing here?” The youth -replied, “I have come just to visit you.” “Come inside then,” was the -response. “Otʻhegwenhda has come,” said the man to his wife, who -turned, saying: “My grandson, I am glad you have come. We have been -waiting for a long time to see you. Now we will tell you why we wish -you to be powerful. We know that you have killed the man-eater, -Dewaqsentʻhwûs, and the skeletons of Tsodiqgwadon and Ganiagwaihegowa. -There are many people under our lodge and we want you to free them.” At -one corner of the room was an opening through which the boy passed into -a second very large room, in which he found a multitude of people -without flesh and almost dead. He rubbed them with spittle, thus curing -them, after which he brought them out. “Now,” said he, “you are all -free and need have no further fear, for the evil people are all dead.” -He then asked all where they came from. One party, the Djoñiaik people, -said they came from Diogegas he Tgawenonde (Hickory Point). “You go -southward fifty days,” he told them; and they went. The second party, -the Gaisgense people, said they came from Gendowane (Great Meadow). -“You go toward the southeast,” he told them. A third party, the Djagwiu -people, said they came from Gahadowane (Great Forest). “You go toward -the southeast,” he told them. A fourth party, the Ogenhwan people, said -they came from Diodonhwendjíagon (Broken Land). A fifth party, the -Gwaqgwa people, said they came from Hehdon dyóondaien (Juneberry Tree -Grove). “Go directly westward a day and a half,” was the command. A -sixth party, the Guro [339] people, said that they came from -Nitgendasédyea (Beyond the Narrow Opening). “You travel toward the -south five days’ journey,” he said. Three were left who did not -remember at first where they came from. Then they said, “We think that -the old people called the place we came from Steep Opening.” “Then you -go northeastward,” said the youth. Otʻhegwenhda was left there alone. -The man and woman who had been guarding the people just liberated now -thanked him; they, too, were then free from Dewaqsentʻhwûs, the -man-eater, who, being master of the skeletons, had forced them all to -work for him in capturing and confining people for him to eat. “Now,” -said Otʻhegwenhda, “let all the trails disappear. Trails are not to be -made across the world to deceive people.” Thereupon the trails all -vanished. - -Then the youth went to his own lodge, where he found his father and his -nine brothers, sitting on a great flat stone. “Oh!” said the youth, -“why do you not go inside where my mother is?” Hagowanen answered, -“Your mother drove us out.” Otʻhegwenhda, going into the lodge, asked: -“Mother, what have you done? Are you not glad that I brought my father -and brothers back?” “Did you find and bring them home?” asked his -mother. “Yes, I did,” he replied. Then the woman was sorry. She invited -them in, and they came into the lodge and all were happy. After he had -been home a while Otʻhegwenhda said to his family: “I must visit my -friends, the Djoqgweani in Dionondadenion. It is not far from here,” he -said. They had to let him go and do what he liked, for he possessed the -most potent orenda. - -Otʻhegwenhda soon came to a lake called Onyudetdji (Rough Lake). -Putting on the water a piece of slate, he said, “I want you to take me -across.” Sitting upon the slate, it carried him quickly over the water -to the other side, where he left it, saying: “Wait here until I return. -Then I shall need your help again.” Soon reaching Dionondadenion, a -beautiful country, he inquired until he found the chief’s lodge. When -he entered he saw an old man, to whom he said: “I have come to see -you.” The old man was silent. The youth spoke again, but received no -answer. “Why do you not speak?” thought he. A third time he spoke, -whereupon the old man replied, “Why do you not hurry and eat up all my -people?” “I have never killed any of your people. I have saved many of -them from Dewaqsentʻhwûs, and I thought you would be glad,” said the -youth. “Well, there is a man around here eating up all my people. He -looks like you, though he is an old man.” “I came to help you,” said -Otʻhegwenhda, “and I will kill this man.” “Well, he is coming now,” -said Honigoneowanen. Presently a man kicked the door open and came in, -saying, “I have come to see you a few moments.” His mouth was smeared -with fresh blood. Otʻhegwenhda, standing up, said: “I have come to -fight with you. You will have to conquer me before you kill these -people.” “Very well,” said the man-eater, whose name was -Djiniondaqses;[340] “come out.” Thereupon they went out, and they -fought until night; then until dawn. Next morning Otʻhegwenhda was -nothing but bones, while the man-eater, too, had lost all his flesh. -The two skeletons fought all that day, and when night came, their -bodies were broken up, nothing being left but the two skulls. The -skulls fought all night, and when daylight came the skull of -Djiniondaqses was crushed to pieces. The skull of Otʻhegwenhda was -sound, and it kept on rolling over the ground where he had fought. As -it rolled around, the bones of his body began to reattach themselves to -it, and soon the skeleton was complete. Then the skeleton rolled in the -blood and flesh where he had fought, and straightway the flesh and -blood grew to it, until at last Otʻhegwenhda stood up sound and well as -ever. - -When Otʻhegwenhda went into the chief’s lodge, Honigoneowanen said: “I -am very glad and thank you. I will now give you my daughter, and when -you are old enough, you shall marry her.” Otʻhegwenhda took the chief’s -daughter to Hetgen Tgastende and they lived there. - - - - - -70. OKTEONDON AND HAIEÑTʻHWUS [341] (THE PLANTERS) - -Okteondon was a youth who lived with his maternal uncle, Haieñtʻhwus, -in an arborlike lodge in the forest. From his earliest babyhood -Okteondon lay carefully hidden from the eyes of the people, having been -for this purpose securely fastened under the roots of a large tree, -around which his uncle had erected his lodge.[341a] Okteondon had now -reached the age of puberty. - -One day while Haieñtʻhwus was in the neighboring field planting corn, -he heard his nephew singing in a loud voice: “Now, I am rising. Now, I -am rising.” Dropping his planting-stick and shouting, “No, my nephew, -you are not ready yet; you are in too great a hurry,” Haieñtʻhwus ran -home, where he found that Okteondon had raised his head by partially -uprooting and overturning the sheltering tree. Haieñtʻhwus therefore -pushed him back into his place, admonishing him, “I will tell you when -it is time for you to arise.” - -The next day Haieñtʻhwus again went out to plant corn. He had hardly -reached the field when he heard once more his nephew begin to sing and -to strive to arise. Haieñtʻhwus at once started for the lodge, running -with so much haste that he lost on the way all his seed corn from his -seeding basket. When he reached home he found the tree half uprooted -and leaning far over to one side. So he pushed his nephew back into his -place, but he was unable to reset the tree as firmly or as nearly -upright as it was before. - -On the third day Haieñtʻhwus again went out to finish his corn -planting, but the moment that he began to drop the grains of corn he -heard still again the singing of his nephew. So Haieñtʻhwus without -delay rushed back to the lodge, but while running he heard an awful -crash and crackling of limbs, from which he knew that the tree had -fallen. When he reached the lodge he found Okteondon sitting on the -ground. Haieñtʻhwus did not return to the field to complete his corn -planting, but remained in his home to look after his nephew and to make -the necessary preparations for the coming marriage of the young man. - -Early the next morning they heard sounds outside the lodge, and shortly -afterward a woman and a beautiful younger woman, who were -Wadiʻoniondies, entered the lodge. One of the women, addressing -Okteondon, said, “I have come purposely to take you home with me.” “It -is well. I consent,” answered the youth, who started at once to cross -the lodge to accompany her and her companion. But Haieñtʻhwus stopped -him with the remark: “You must not go yet. You have friends who are -coming to escort you, and must wait for them.” Then “The Planter” -hastened to prepare some food to eat, and for this purpose placed a -large kettle of hominy over the fire. About the time that the hominy -was ready three young men came into the lodge, who were invited by -Haieñtʻhwus to eat. When Okteondon, the young men, and Haieñtʻhwus had -eaten the boiled hominy, the old man began to pack some garments in a -small bundle. When he had finished his parcel, he said to his nephew, -“When any one of your friends is in need of things such as these you -will find them in this parcel.” - -Then Okteondon, after putting on his snowshoes, instructed his friends, -saying: “You must follow me, and in doing so you must step in my -tracks;” then he started. The three young men in stepping in his tracks -found that it was like walking on solid ground, although the earth was -covered deep with snow. Toward evening they came to a place where they -saw smoke floating like clouds among the trees. When they drew near to -an opening they saw a number of fires, around which were four young -women. Thereupon Okteondon, addressing his companions, said: “We will -stop here and kindle our fires near these women.” When their fires were -burning briskly Okteondon, going up to the four young women, who had -kettles of hominy boiling over their fires, overturned the kettles and -scattered the fires with his feet. This greatly angered the women -except the last, who was the youngest. After doing this Okteondon -returned to his friends, and remarking that he was going out to hunt -for fresh meat, started off into the forest. He had not gone far when -he came to a tree on which he saw marks made by the claws of a bear. -Walking up to the tree he exclaimed: “Thou who art in this tree, come -forth.” In a moment a bear came forth, which he killed; after dressing -it he brought the meat to the camp. Then he said, “I am going to fetch -my uncle’s kettle,” and passing around a big tree standing near the -camp, he returned with a large kettle. In this kettle they placed the -meat to cook over their fire. When the meat was cooked they sat down -and ate it. After they were through eating Okteondon said: “Let us now -go to our wives. I wish you to follow my advice, too. Take none of this -meat to your wives, for if you do we shall have bad luck. Some -misfortune will befall us.” When they reached the camp of the young -women they found that the latter had hominy cooked and were cooling it. -They sat with their backs turned toward the men. The youngest sister, -whom Okteondon claimed as his wife, asked him to come over and eat with -her. The others said nothing. Okteondon ate, but the other men did not. -That night they slept with the women. Hotʻhoh,[342] one of the three -men who accompanied Okteondon, was naked. He had a hole slit through -the skin of his hip, in which he carried his war club. He chose the -eldest of the Wadiʻoniondies342a sisters, and Okteondon the youngest. -The women kept their canoe near the four fires, and when they undressed -they placed their outdoor garments in the canoe. The next morning the -men returned to their fires. One of the men, however, had lost his -leggings and his moccasins, for the woman with whom he had slept had -robbed him of them. The sisters warmed up the cold hominy for their -breakfast, and after eating it went aboard their canoes and sailed away -through the air, leaving a trail343 therein. - -In the camp of the men Okteondon opened his pouch and, taking therefrom -a pair of leggings and a pair of moccasins, he gave them to the man who -had been robbed of his own. When the men had prepared and eaten their -breakfast, and had made the necessary provision for their journey, they -started off, following the trail of the canoe of the women, which was -plainly visible in the air. Toward evening they again saw smoke in the -distance ahead. When yet some distance from it Okteondon said: “We will -encamp here.” Again going over to the camp of the women, he walked -through their fires and upset the kettles of hominy. Then returning to -his own camp, he went out to hunt, in order to get meat for the supper -of his friends. But he had to go a long distance before finding any -game, for the woman who stole the foolish man’s leggings had stretched -them out over the country, her very long arms describing an imaginary -circle with them, at the same time telling the game animals included -therein to go outside of this circle. So Okteondon had to do likewise -before he could find a bear. Finally he killed one, the carcass of -which he brought into camp. When he returned to camp he upbraided his -three companions with the words: “You have been the cause of my being -tired by your folly. You know that I forbade you taking anything to the -women, even a small portion of meat. But you failed to obey my advice, -and I have now experienced some of the effects.” Procuring a kettle in -the same way as he had done before, Okteondon then proceeded to cook -the bear’s flesh. When it was done he and his companions ate their -evening meal. After they were through eating they went over to the camp -of the women, where they found them sitting each with a bark dish of -hot hominy on her knees, which she was cooling. They sat with their -faces turned toward home and with their backs toward the camp of the -men. The youngest of the sisters asked Okteondon to eat with her. -Later, separating into pairs, they all went to bed together. As the -night passed Okteondon grew angrier and angrier, and so he lay awake. -At last, when he thought that all were asleep, he said, addressing a -tall tree standing near the canoe which contained the clothes of the -women: “I want you, Tree, to bend down to me.” Thereupon the tree bent -down to him and Okteondon placed the canoe among its topmost branches. -Then he said, “Now I want you to stand upright again,” and the Tree -again resumed its erect position. He immediately added, “I desire you, -Tree, to be covered with ice,” and it soon so happened. Okteondon did -this because he was angered by the action of the women in driving the -game away, thus causing him to go so far to hunt to find the bear he -had killed, and in having stolen the leggings and moccasins of one of -his companions. - -Early the next morning Okteondon and his companions returned to their -camp fires. When the women arose they could not find the canoe in which -their outdoor garments were kept. So they had to run around from place -to place naked, trying in vain to find them. At last they discovered -the canoe in the top of the tree; whereupon the eldest of the sisters -said, “I will try to get it down.” Moistening both her hands and feet -with saliva, which she rubbed thoroughly into them, the nails on her -fingers and toes presently grew long and powerful, resembling the claws -of a bear. Then the woman began to climb the tree. She succeeded in -getting halfway up the icy trunk when, losing her grip, she slid down, -her powerful nails tearing the ice as she slipped, until she struck the -ground in a sitting posture. She made several attempts to reach the -canoe but each time failed. All the sisters talked together over the -situation, finally deciding that no one but Okteondon had played them -this mean trick. When they asked him about it, he replied, “I put your -canoe on the tree top because you insulted me and so made me angry.” -The women all promised that they would not do such things again if he -would get the canoe for them. So, relenting, Okteondon asked the Tree -to bend down a second time. As the top reached the ground, Okteondon -took the canoe therefrom, which he gave back to the women. They were -then able to dress themselves. After doing so, they took their food out -of the canoe, and, having cooked and eaten their morning meal, they -continued their journey homeward in the canoe. Shortly the four men -followed them, keeping the trail all day. - -Toward evening the men noticed before them smoke in the distance. When -they drew near it they saw that it arose from the middle of a great -lake covered with smooth ice. The four sisters were encamped in the -middle of this lake, and Okteondon told his friends that he would make -ready to camp on the ice, too. Gathering a handful of dry leaves and -hemlock boughs, he said to his companions: “Be cautious and follow my -steps. Be sure that each of you step exactly in my tracks.” When near -the camp of the women Okteondon remarked, “We will camp here.” Laying -down his handful of wood, it at once increased in size, becoming a -great pile, whereupon he said, “I want a fire to be here”; and there -was there immediately a fire. Then he scattered the handful of hemlock -boughs on one side of the fire, saying, “In this place shall be our -lodge and beds,” and straightway there was a lodge, and within were -beds for every one present. - -Now, the home of the sisters was on the shore of this lake, but they -had camped in the middle of its waters in order to see how the four men -would act and to ascertain what orenda they had. - -Early in the night the women came to the camp of the men but did not -sleep with them, returning to their own camp instead. In the morning -the women went to their home on the shore of the lake. When they -arrived there their mother asked them, “What husband has the most -orenda?” They answered unanimously, “Okteondon.” When the men awoke in -the morning they saw the shore of the lake lined with great crowds of -people, who were expecting the return of the women with their husbands. -When ready to start, Okteondon said to the three men, “We will now go -to the women, but you must be very cautious and must not look up at the -people.” Then the four men started from their camp on the ice for the -shore. When they had gone but a short distance, three of them heard a -voice singing, Gwăʼʹ wăʼonĕñioñʹdĭʼ, which means, “Lo! It is raining -bones.” These words were heard a second time, sounding nearer; then -suddenly the men heard a swift rushing sound, and a mass of dry bones -swept rustling past them on the ice.[344] Okteondon steadied his -remaining friends with the curt remark, “One of us has looked up.” At -that moment all the people on the shore suddenly disappeared, with the -exception of the old woman [Kahenchitahonk], a noted witch, the mother -of the girls who were bringing home their husbands. She walked back and -forth along the shore, singing: “Okteondon is my son-in-law. Okteondon -is my son-in-law.” When Okteondon and his two remaining companions -reached the shore, the old woman, after inviting the men to follow her, -started for her home. Having arrived there, she said, “I am going to -see whether my daughters have prepared something to eat; so you wait -here until I return.” Now the lodge of the old woman was built of ice. -So while she was away, Okteondon, taking a small bundle of sticks, -said, “Let these burn!” Straightway the pile of sticks became large and -took fire, burning so briskly as to give out great heat. Then Okteondon -said to the two men: “The old woman will bring food for us to eat, but -you two must not eat it. I alone will eat it, for it will not hurt me.” -So saying, he made a hole through the ice into which he thrust a reed. -In a short time the old woman returned, saying: “Son-in-law, I have -brought you a small quantity of something to eat. It is the custom, you -know, to eat only a little after a long journey.” Taking the bark bowl, -Okteondon ate all the food, which ran through the reed into the ground. -This food was hominy (snow) and bloodsuckers (clouds). In a short time -the old woman returned with another bowl, saying: “I have brought more -for you to eat. This is hominy cooked with maple sugar” (it was wild -flint that floats on water). Now the lodge of the old woman was -becoming full of holes from the heat of the fire, whereupon she -exclaimed, “Whuʼ! My son-in-law has spoiled my lodge. Let us go to the -lodge of my daughter.” Going thither, they found something good to eat -(i.e., food which was not the product of the arts of sorcery). - -In the night when all had retired the wife of Okteondon told him in -confidence: “My mother will try to kill you (by testing your orenda). -She does not care much about the other two men, for she knows just what -powers of orenda they have, and that she can take their lives whenever -she wishes to do so.” So toward evening of the next day the old woman, -Kahenchitahonk, said: “Whuʼ! I think that it is going to be terribly -cold tonight. I will get some large logs to make a fire to warm my back -during the night.” So bringing great logs into the lodge from the -woods, she made a hot fire. The wife of Okteondon said to her husband: -“My mother will say tonight, ‘I dreamed that my son-in-law must go to -hunt to kill the Sʻhadahgeah, and that he must return to this lodge -before the door-flap, which he swings shut behind him in going out, -stops swinging, because if these things are not performed something -direful will happen.’” There were then only two men besides Okteondon -in the lodge, for the third companion of Okteondon, Hoisʻheqtoni,[345] -had been turned into bones on the lake by the collapsing of the power -of his orenda. In the middle of the night the old woman, -Kahenchitahonk, began to groan horribly and to writhe and toss in her -sleep. Finally she rolled out of her bed into the fire with such force -that she scattered the firebrands and coals about the lodge. Quickly -rising from his bed, Okteondon struck his mother-in-law on the head -with the corn-pounder, to awaken her, calling out, “Well, -mother-in-law, what are you doing, and what is your trouble?” Thereupon -the old woman, sitting up, said: “Oh! I have just had a dream. I -dreamed that you, my son-in-law, must kill Sʻhadahgeah346 tomorrow and -bring his body in here, before the door-flap, which you will swing shut -behind you in going out, stops swinging, because if these things are -not performed something direful will happen.” “Oh, mother-in-law! Go to -sleep now; we will attend to this matter in the morning,” answered -Okteondon. So Kahenchitahonk lay down again and slept. - -The next morning Okteondon was ready to perform his task. Taking hairs -from his wife’s head, he tied them end to end, making a cord long -enough for his purpose; then tying one end of this cord to the -door-flap, he gave the other end of it to his wife, bidding her to pull -the door-flap to and fro, so as to keep it swinging, until he came back -from shooting Sʻhadahgeah. Okteondon then started out to hunt for his -victim, but he had not gone far from the lodge before he saw -Sʻhadahgeah perched on a cloud. He let fly one of his arrows, which -kept its course until it struck the bird. When Sʻhadahgeah fell to the -ground Okteondon picked it up and carried it back to the lodge. - -Now when the old witch saw that the door-flap did not stop swinging, -she was very angry. She pushed it to, but unknown to her the daughter -kept it swinging to and fro. At this time Okteondon, striding in, threw -the bird on the ground, saying, “There! you have him for your ‘eat-all’ -feast (gaqsahon).” “Oh, son-in-law!” said the old woman; “you must give -me one of the wings for a fan; my old one is now worn out.” “Oh no!” -said Okteondon; “you can not have it,” and he threw the bird on the -fire to remove its feathers. Then Hotʻhoh, Okteondon’s friend, placed a -kettle of water over the fire. When the feathers were burned off -Sʻhadahgeah, Okteondon, after cutting up its body, put all the pieces -into the kettle. When it was cooked, he took out the flesh and skimmed -off every drop of fat from the soup. “Now,” said the old woman, “you -must invite all the men of distinction in the village.” “I will invite -whom I please,” said Okteondon, “and do just as I like.” Going out of -doors, he shouted, “I invite you, all Dagwanoenyents, to an ‘eat-all’ -(gaqsahon) feast.” Soon they began to come one after another. When all -were present, Okteondon said: “I have invited you to a feast in which -everything must be consumed. You must eat the meat, drink the soup, -chew the bones and swallow them.” So they began to eat, and soon they -had devoured everything, leaving not a drop of grease or fat, nor a bit -of bone; then the Dagwanoenyents laughed, feeling good when they had -finished their task. They boisterously exclaimed, “It made a fine meal; -it was her late husband’s flesh.” - -Kahenchitahonk, the great witch, notorious and cruel, was now -ferociously angry. Seizing the wooden pestle, or corn-pounder, she -struck the Dagwanoenyents with it, whereupon they fled at once from the -lodge, some going out of the smoke-hole, some through the doorway, and -others in their great haste making large rents in the walls of the -lodge, through which they escaped. When she had driven them all out of -the lodge, she said: “I think the coming night will be very cold; so I -must fetch wood for the fire.” Bringing much wood, she then made a -great fire, saying, “Now, I will be able to warm my back”; then she -went to sleep with her back to the fire. The wife of Okteondon said to -him: “My mother will dream again tonight and will exclaim, ‘I dreamed -that my son-in-law killed the White Beaver and brought it here before -the door-flap, which he will fling back in going out, stopped swinging, -and that if he does not return before the door-flap stops swinging, -something direful will happen to us.’” Late in the night all over the -lodge they heard the old woman groaning, and rolling and tossing about; -finally she fell into the fire, scattering the coals around the lodge. -Jumping up and seizing the corn-pounder, Okteondon struck the old woman -on the head to awaken her, saying to her, “You must be dreaming about -me, mother-in-law?” “Oh, yes! I am dreaming about you,” she muttered in -reply. “You dream about no one else, I think,” said Okteondon. “Well,” -she said, “I do dream about you, for I fear something may happen, but -you are powerful through your orenda (magic power). I will tell you -what the dream said to me; it said that my son-in-law must kill the -White Beaver, and that if the door-flap which he flings back in going -out stops swinging before he returns with the dead Beaver, something -direful will happen.” “Oh, mother-in-law! go back to sleep; that is a -small matter, nothing,” said Okteondon. - -Early in the morning Okteondon fastened the string made from his wife’s -hair to the door-flap, as he had done in the former ordeal, and bade -his wife thereby keep it swinging to and fro while he was gone, as she -had done before. Then he went out, flinging the door-flap back as he -passed through. Then, running to a knoll on which stood a butternut -tree, and taking a nut from it, he hurried to a neighboring lake, where -he cast the nut into the water, shouting a challenge, “You who live in -this lake come forth.” At once the water, rising, rushed toward him, -following him until it reached the knoll, where it stopped. Okteondon -saw the White Beaver looking out over the water, and, taking an arrow -from his quiver and drawing his bow, shot the White Beaver, killing it. -Seizing its body, he hurried home with it. When he reached the doorway -he found the old woman trying to hold the flap to prevent it from -swinging to and fro and uttering words charged with her orenda to -accomplish her purpose. When Okteondon threw White Beaver into the -lodge the old woman said: “Oh, son-in-law! you are to make me a pouch -of the skin of White Beaver.” “Oh, no! I will do what I like with it,” -he replied, casting it on the fire to singe off the hair. Putting a -kettle over the fire, Hotʻhoh soon had water boiling. Then the body of -White Beaver having been cut up, the pieces were placed in the kettle -to cook. Thereupon Okteondon’s mother-in-law said to him: “Oh, -son-in-law! I want you to invite all the men of importance of this -place to the feast.” Okteondon answered: “Oh, no! I will invite only -such persons as I choose.” When the flesh of White Beaver was cooked -Okteondon removed the pieces from the kettle to cool; then he went out -of the lodge, calling aloud: “I invite you, all Dagwanoenyents, to come -to a feast of ‘eat-all’ (gaqsahon).” Soon they came crowding into the -lodge, as they had at the first feast, and Okteondon said: “You must -eat up everything to the very last bit. Here are the meat, the soup, -and the bones; you must eat all and even lick the bowls.” So they began -to eat; they ate the meat, drank the oily broth, and the crunching of -bones could be heard as they devoured them. Lastly they licked the bark -bowls. When they had finished their task they were satisfied and began -to laugh: “Hi, hi, hi! That was good meat, the old woman’s brother.” -The old woman was very angry and, taking up the corn-pounder, attacked -them, driving them from the lodge. - -After the feast was over, the wife of Okteondon told him that the next -trial was one among all others the most severe and exacting. She said -to him: “My mother will say tonight, ‘I dreamed that my son-in-law was -killed and skinned, and that I made a pouch of his skin.’ I do hope you -can survive this ordeal.” In reply Okteondon said, “When she kills and -skins me and places my flesh in a bark bowl, you must set the bowl on -the top of the lodge.” Toward evening Kahenchitahonk, the old witch, -muttered, “The sky is clear, so we shall have a very cold night, and I -must get logs to make a big fire.” At night she made a great fire in -the lodge, and after all had retired she began to moan and toss in her -sleep; finally she rolled into the fire, scattering the firebrands -around the room. Quickly rising and seizing the corn-pounder, Okteondon -struck her on the head, saying: “Oh, mother-in-law! What is the matter? -What are you doing? What are you dreaming about?” She replied, “I -dreamed that I killed you and made a pouch of your skin.” Okteondon -replied, “Oh! go to sleep now; we will see to that in the morning.” So -the next morning Okteondon said, “Now, mother-in-law, I am ready.” -Thereupon the great witch laid on the ground a piece of bark -sufficiently large for the purpose, telling Okteondon to lie down upon -it. When he did so, she knocked him on the head with a club, killing -him. Then she carefully flayed him,[347] removing the skin with the -hands and feet attached to it. Afterward she placed all the flesh in a -large bark bowl. As soon as the wife of Okteondon saw her put the last -piece into the bowl, she placed the bowl on the top of the lodge. Then -the old woman next cheerfully sewed up the skin in the form of a pouch, -which she distended by blowing into it. This done, she hung it over the -flames, poking the fire to make it blaze. As the pouch swayed to and -fro over the fire, the old woman gleefully began to sing, “Oh! what a -nice pouch have I; no one living has such a pouch.” Every time she -poked the fire the pouch swayed more quickly to and fro, until at last -it began to sing, “Oh! were the wind only out of me.” The old woman -kept on stirring the fire while the pouch swayed to and fro faster and -faster. “Oh, what a beautiful pouch have I,” said she; “it even sings.” -After a while the pouch made a noise, and with a bhu! went flying up -through the smoke-hole. As it flew out, the old woman cried, “Oh! I -have lost my pouch; it has run away from me.” She hurried to the -doorway, and in going out she met her son-in-law coming in alive and -well. - -It was now Okteondon’s turn. That night he had a dream, groaning and -rolling around until his mother-in-law, arising, struck him on the head -with the corn-pounder, saying: “Wake up! What is the matter? Are you -dreaming?” “Oh! I had a dream,” said he. “Well, what was it?” said the -old woman. “I dreamed,” he told her, “that I must hunt and kill the -great Ganiagwaihe and give a feast. I will invite all the people in the -village.” The next morning Okteondon killed the Ganiagwaihe, and having -brought it into the lodge, singed it and cut it up while Hotʻhoh set a -kettle of water over the fire. When the flesh of Ganiagwaihe was -cooked, Okteondon said to his mother-in-law, “Go and invite all to -come.” So going out, she invited all those personages whom she herself -liked. While she was gone, Okteondon said to his wife and his two -friends who had accompanied him from his uncle’s home, “You must get -out of this lodge at once”; so they fled from it. Then all the newly -invited guests entered—the old woman, her other two daughters, and the -people of the place. Addressing them, Okteondon said: “Here is the -flesh, the fat, and the bones. Eat all up clean; I leave all to you.” -One of the chiefs said to the people, “We have now all eaten.” Passing -out of the lodge, Okteondon ran around it, singing, “Let this lodge -become stone and the ground under it stone, so that the greatest witch -can not get out of it, and then let it become red-hot.” So while the -people were inside the lodge eating and drinking and saying, “Hoho! -this is a grand feast,” the building began to grow hotter and hotter, -until finally it became red-hot. Some one on the inside exclaimed so -loud that he was heard without, “Let us get out of here as fast as we -can; something is wrong!” They tried to do so, but they could not get -out. One leaped up to the spot where the smoke-hole had been, but those -outside heard him knock his head against the solid stone roof and fall -back. Soon another said, “I will go out through the ground.” After a -while the sound of the voices and the screaming inside began to die -away, and all was quiet. Then the lodge of stone burst, falling to -pieces, and the heads of the people inside burst, one after another, -and out of them sprang screech owls, horned owls, common owls, and gray -and red foxes, which rushed away, out of sight. The people invited to -the feast were all Oñʹgweʻ hĕñʹneks goñʹneks-kho.[348] The sisters -sailing in the canoe deceived men all over the country, luring them to -this village to be devoured by the inhabitants. All except the wife of -Okteondon were thus burned up with the old woman. - -When all was over, Okteondon and his wife and his two friends went to -the shore of the lake, where they found a large heap of bones of men. -These they gathered into some order near a large hickory tree, -whereupon they pushed the tree over toward the bones, saying, “Rise, -friends, or the tree will fall on you!” At this warning, and by the -great orenda (magic power) of Okteondon, all the bones sprang up living -men. “Now,” said Okteondon to them, “You have come to life, friends, -and you can now go to your homes.” [349] At this they departed. - -“We will go home, too,” said Okteondon to his wife and two friends; so -they went to the lodge of his uncle, Haieñtʻhwus. When Okteondon left -his home his uncle hung up in a corner of the lodge a wampum belt, with -the remark, “The deeper you are in trouble, the nearer will this belt -come to the ground, and if you die, it will touch the ground.” Of -course it had been low and had even touched the ground; hence the old -uncle had concluded that his nephew was dead and had mourned for him. -But at this time the belt was again hanging high. While the nephew was -absent many persons had come, pretending to be Okteondon, in order to -deceive the old man; so now when the real nephew asked him to open the -door-flap he would not believe his ears, but said, “Put your arm -through the hole in the door.” Okteondon did so, whereupon the old man -tied it, saying, “Now, I have you,” unfastening the door-flap so he -could strike. But seeing Okteondon and his wife and his two friends, he -exclaimed with delight, “Oh, nephew! wait a moment, until I clean up -somewhat inside.” Saying this, he went inside and pushed away the ashes -and dirt. (End.) - - - - - -71. OKTEONDON AND HAIEÑTʻHWUS—II - -(Another version of the first part of the legend) - -Okteondon lived with his uncle, Haieñtʻhwus, in the forest. Beside his -uncle’s lodge stood a large, tall elm tree. Okteondon, the nephew, -always remained at the foot of this tree, and finally its roots grew -over and around his body, thus binding it firmly to the ground. - -Now Haieñtʻhwus, being very fond of his nephew, always brought him -everything that he liked to eat and drink—roasted venison, boiled -squashes, dried berries, broiled fish, and all kinds of shellfish. The -first thing that Haieñtʻhwus did in the morning was to put corn into a -wooden mortar for the purpose of making cornmeal for boiled cornbread; -then with a wooden pestle he struck it a single blow, which crushed the -corn to fine meal. The people far and near, it is said, heard this -blow, and would say, “The uncle of Okteondon is well-to-do and strong.” -The old man made bread with the meal which he boiled; when it was -cooked he brought some of it to his nephew and also ate some himself. -On certain days he went to the forest for firewood. It was a practice -with him to burn logs into pieces of such length that he could bring -them to his lodge. When the fires on one log were burning well he would -light fires on other logs, and so would go from one to another, keeping -them in order. When the pieces were burned off and ready, the old man -would carry them or drag them home, and as he threw them down they made -a deep, pleasant sound on the earth. Thereupon all the people of the -region round about, even to the most distant places, heard the sound, -and would say, “The uncle of Okteondon is well-to-do and strong.” On -some other days Haieñtʻhwus would go out to gather beans and squashes -or to dig wild potatoes. - -One spring morning, in the planting season, Haieñtʻhwus went to his -clearing in the woods with two baskets of seeds strapped to his belt. -Before starting he left plenty of food with his nephew, saying, “I am -going to put these seeds into the ground.” The old man was in the field -engaged in making holes in the earth with a stick forked at one end and -sharp at the other. Into these holes he dropped seeds, closing them -with fine earth. All at once he heard a song accompanied with the -words, “Oh, uncle! I am going to rise; I am going to rise.” He knew at -once that what he had heard was his nephew’s song; so dropping his -pointed stick for planting, and forgetting all about the seeds in his -two baskets, he rushed home. As he ran the baskets struck the trees on -both sides of the narrow trail, scattering the seeds so that all were -lost on the trail. When Haieñtʻhwus reached the lodge he saw that his -nephew was resting on one elbow and that the tree was inclined toward -the earth, with its roots starting from the ground. “Well, nephew, what -is the matter?” asked the old man. “I am getting thirsty, uncle,” said -the youth. The old man gave him some water and pushed the tree back -into its upright position; then looking into his baskets, he saw that -they were empty. So Haieñtʻhwus spent the rest of the day on his knees, -picking up what seeds he could find along both sides of the path. - -On another day he went out to strip bark from the slippery-elm trees -for the purpose of making cords. Before starting he gave Okteondon -everything that he needed. After he had stripped off a large quantity -of bark and was tying it into bundles, Haieñtʻhwus heard the song -again, accompanied with the words, “Oh, uncle! I am rising; I am -rising.” As soon as he heard these words, Haieñtʻhwus, slinging a -bundle of the bark on his back, swiftly ran home. As he hurried along -the bundle struck against the trees, first on one and then on the other -side of the trail, causing pieces of bark to slip out every here and -there, until there was nothing left of the burden on the old man’s back -but the ends of the forehead strap. On reaching home Haieñtʻhwus asked, -“What is the matter, nephew?” as he saw Okteondon resting on one elbow -and the tree leaning over to one side. “Oh, I am thirsty, uncle,” -replied Okteondon. The uncle brought him water, and then straightened -up the tree, after which he returned to the woods. He picked up the -pieces of bark on both sides of the path until he arrived at the place -where he had stripped it from the trees. Just at that moment he again -heard the song, “Oh, uncle! I am rising; I am rising.” At this, -soliloquizing, “Poor boy, I wonder what he wants,” Haieñtʻhwus again -ran homeward. When he was about halfway there, he heard the song a -second time, and almost at the same moment came to his ears a -tremendous crash of the falling tree, which was heard over the entire -country, so that all the people said one to another, “Okteondon has now -grown to manhood and has arisen.” When Haieñtʻhwus reached the lodge, -the great elm tree had fallen and Okteondon was standing there, -awaiting him. - - - - - -72. UNCLE AND NEPHEW AND THE WHITE OTTERS - -An uncle and his nephew lived alone far off in the woods. In former -times there had been a great many of their people, but with the -exception of these two all were dead. - -One day the uncle said: “My nephew, you have grown to be a large lad, -and now you must attend to hunting. You must take the bow and the -quiver of arrows with which I used to hunt.” So saying, the old man -took from the wall his bow, which was grimed with smoke, and cleaned it -very carefully. Then he said: “We will now make a trial at shooting.” -Having gone out of the lodge, the uncle by way of example first shot -into a tree, and the nephew with another arrow made a good shot. -Thereupon the uncle said, “That kind of shooting will do; you must now -begin hunting.” - -The next morning very early, when they were ready, the uncle said, “You -must go out between sunrise and sunset, and you must always keep on the -sun side; never go north.” The lad started to hunt, and had not been -out long when he killed a deer, and soon afterward another, both of -which he took home. The uncle thanked him, saying, “We can live now, -for we have plenty of meat.” He hung the meat up in pieces, with bark -strings, throughout the lodge. - -The lad brought in game every day for some time. After a while he had -to go a long way toward the south to find any game; his uncle always -cautioned him against going northward. - -Once after he came home and was sitting around the lodge, the uncle -said: “When I was young I used to have an object with which to amuse -myself. I will get it for you and when you are home you can play with -it.” Then bringing out a flute, the uncle taught the boy to play it. As -the uncle blew on it the flute said, “Tomorrow I shall kill a deer, a -bear, etc.,” greatly pleasing the boy who also played on it. In the -morning he started off hunting, and, indeed, he killed just such game -as the flute said he would. That night after he had rested from hunting -he played on his flute and again it said, “I shall kill an elk -tomorrow,” a different kind of animal from that of the previous day. -The next day the lad killed exactly what the flute said. - -The morning after he went out he wondered why he must go so far toward -the south; he made up his mind to go northward; so making a circuit, he -was soon north of his lodge. Finding tracks of game animals, he -followed them until he came to a broad opening. Here he ran after the -elks, which he saw in a circle in the woods; at last he came out in the -opening again, where he had started. All at once he heard a woman’s -voice calling, “Here! Hold on!” but he ran on at full speed after the -elk. Around again he went after these animals. When he got back to the -same place a second time the woman’s voice called out, “Wait and rest!” -Looking around, he saw the woman sitting on a fallen tree, whereupon he -stopped. She said to him: “Sit down here and rest. I know you are -tired; when you have rested you can run again after the elk.” He sat -down near her, and pretty soon she took his head on her knees. He had -very long hair—so long that he kept it tied up; whenever he let it -down, it swept the ground. He tied one of his hairs to a root in the -ground, but the woman did not see him do this. After a while he fell -asleep, whereupon she put him into a basket; swinging this on her back -she started off on a run. Rising soon into the air, she traveled very -fast. - -The hair which had been made fast to a root stretched till it would -stretch no longer; then they could go no farther, for the hair pulled -them back to the place from which they had started. The lad woke up, -and the woman said to herself, “I think there is some witchcraft about -you; we will try again.” Once more she began to search in his hair. At -last he closed his eyes, and she asked, “Are you asleep?” “No,” he -replied. She continued untying his hair, again inquiring, “Are you -asleep?” He did not answer this time, for he was indeed asleep. Putting -him into the basket and flinging it on her back, she ran off very fast, -after a while rising in the air. When she had gone a long distance she -came down by the bank of a river; rousing the lad, she asked, “Do you -know this place?” “Yes,” said he; “I have fished in this river.” -“Well,” said she, “hold your head down, and let me look at it again.” -She took his head on her knees, and after a while spoke to him, but he -did not answer, for he was once more asleep. Putting him into the -basket, she went up in the air, coming down at last on an island. Then, -rousing the youth, she asked, “Do you know this place?” “Yes; my uncle -and I used to come here often,” he replied (he had never been there, -but he wished to deceive her). Again she put him to sleep, afterward -taking him up in the air in her basket. Finally, removing the basket -from her back, she laid it on the edge of a ravine, which was so deep -that the tops of the tallest trees which grew in it could just be seen -below the brink. Then, upsetting the basket, down the lad went headlong -into the depths, but he fell slowly, for he had orenda (magic power) -and hence came to the ground unhurt. But he could find no way of -escape. The sides of the ravine were like a wall and he was alone. - -Meanwhile the boy’s uncle waited and waited, saying to himself: “It is -late. Something has happened, for my nephew is not coming home tonight. -I must find out what the trouble is.” On taking down the flute he found -the mouthpiece bloody,[350] whereupon he said, “They have overmatched -my poor nephew in orenda, and trouble has come to him.” As there was -not much blood on the mouthpiece, he thought that perhaps the lad would -free himself and come back in a few days. - -Now the nephew lay down among the rocks in the deep, blind ravine and -tried to sleep, but he could not. All at once he heard a great bird -coming, and as it swept past it bit a mouthful of flesh out of his arm. -Spitting on the arm he rubbed it and thus cured the bite. When the bird -had been gone some time, he heard it coming again, and as it flew past -in the opposite direction, it took a large bite out of his other arm. -This he cured in the same manner as before. When daylight came he arose -and on looking around he saw skeletons on every side. Two men were -barely alive. The lad said to himself, “I suppose that I shall die here -in this same way.” - -That night the boy’s uncle saw on looking at the flute that the -mouthpiece was bloodier than before. He then gave up his nephew as -lost; sitting down at the hearth’s edge he cried and scattered ashes on -his head in despair. - -The second night the bird twice flew past the lad, each time taking a -piece of flesh out of one of his arms. Thereupon the boy would spit on -the arm, thus healing it as he did on the first evening. When the huge -bird had gone he fell asleep and dreamed that he heard an old woman’s -voice saying: “Grandson, I have come to help you. You think you are -going to die, but you are not; I will save you. Just at sunrise in the -morning you will vomit, and if you throw up anything that looks like a -hemlock leaf you may know that you will be saved. Pick up the leaf and -stick it in the ground. Then sing, and as you sing the leaf will become -a tree. Sit on one of the limbs and keep on singing. The tree will grow -until it reaches beyond the top of the bank. Then jump off and run -away.” In the morning the boy vomited as the old woman of the dream had -predicted, and he found the small hemlock leaf. Sticking this in the -ground near the wall of the ravine he began to sing. The leaf soon grew -into a tree, and as he sang the tree grew higher and higher. He did not -get on the tree but remained below singing until the tree was higher -than the brink above. - -Gathering all the bones carefully into a pile and placing on the pile -the two men who were almost dead, he went to a great hickory tree which -stood near and pushing against it called out, “Rise, people, and run, -or the tree shall fall on you.” Thereupon all the bones became living -men and springing up they ran away from the tree. Two of the men had -legs of different lengths by reason of the bones having become -interchanged. The lad said: “Now, follow me, all of you, up this tree -to the bank above. You must not look back, for if you do you will -fall.” The last two were the men with unequal legs. The rearmost, after -climbing a little way, looked back to see how far up they were; -immediately he turned to bones, which fell rattling through the limbs -of the hemlock tree to the ground. As the only remaining man with -unequal legs got near the brink, he also looked down, whereupon he -likewise fell rattling down through the branches to the ground a mere -heap of bones. - -When all were some distance away from the brink the young man said: -“You stay here, and I will go and bring the woman who has done all this -mischief to us. She has a mother, who is also a witch. We will punish -both. I shall be back in a few days.” Starting off, he soon came to the -lodge of the woman who had deceived him. Sitting down by her, he said, -“I have come.” Soon her mother came out of another part of the lodge, -saying, “Oh! my son-in-law has come.” Early the next night they heard -the old woman groaning;[351] finally, crawling out of bed on her hands -and knees, she rolled over on the floor. The lad struck her with a -corn-pounder, saying, “Mother-in-law, wake up and tell us your dream.” -Thereupon she stood up and said, “I dreamed that my son-in-law must go -and kill two white otters in the lake.” He replied: “Go back to sleep, -Oh! mother-in-law. I will do that tomorrow.” The old woman went back to -her couch. In the morning she said: “You must run and kill two white -otters in the lake and return with them before the door stops swinging -after you have slammed it. If you do not do this, something strange -will happen; but if you get back, you shall live.” Unknown to her, he -tied one of his long hairs to the door and kept pulling the hair. On -reaching the bank of the lake, he called to the otters, which came out -and ran to him; he threw one of two round stones which he had in his -pouch, killing one of the otters. Then great waves of water began to -rush after him, and the second otter came near to him on the top of the -wave. Throwing the second stone, he killed the second otter. At this -the wave went back. He had kept pulling the door-flap to and fro with -his hair all the time. When he reached the lodge, he called out, “Here, -mother-in-law! here are your two otters.” She said, “Where, where?” -(The two white otters were her two wizard brothers.) - -The uncle, who was alone, felt sure that his nephew was dead. Often as -he sat in front of the fire in the evening, taking a handful of ashes -in each hand, he held them over his head, letting the ashes drop on his -face. At night he would hear someone coming, then a rap and a voice -calling out, “Well, uncle, I have come.” Jumping up and brushing off -the ashes he would go to the door, only to find a fox or an owl. In -this way he was deceived a number of times, so he had resolved not to -be deceived again. - -The night after the death of the otters the old woman again dreamed, -and her son-in-law hit her again with the corn-pounder. Waking up, she -said, “I dreamed that my son-in-law must kill the bird on the top of -the great tree.” He answered, “Oh, mother-in-law! I will attend to that -in the morning, so go to sleep now.” In the morning his mother-in-law -said, “If you get back after the door, which you have slammed in going -out, stops swinging, something strange will happen.” Again tying a hair -to the door, he darted off. When near the tall tree he saw on the very -top a black eagle. The first arrow he sent went almost to the tree, but -was driven back by the magic power of the eagle. Then he shot a second -arrow, which struck the eagle right in the heart, bringing it to the -ground. Taking the eagle, he rushed back to the lodge, meanwhile -keeping the door swinging with his hair. When he returned home, he -called out, “Mother-in-law, here is the eagle.” She said, Whu, whu! -astonished at what he had done (this eagle was the old woman’s third -brother, which had always fed on the men thrown into the ravine). - -Now the lad, having taken his wife outside, said, “I want this lodge to -turn into flint, and let it become heated to a white heat.” [352] The -old woman and her three daughters were inside at the time. The former -cried out, “Have pity on me, son-in-law,” but he answered, “You had no -pity for me, mother-in-law; so let them all within burn up.” Having -gone back with his wife to the men near the ravine, he said: “I have -brought back this woman. Now we shall be revenged. This is the woman -who threw us off this bank to die in the ravine below.” Stripping off a -wide piece of bark from a tree and tying the woman thereto with bark -thongs, he placed it in a leaning position against a tree. Then all -gathered fuel, which was piled around the woman, and a fire kindled by -which the old woman’s daughter was burned to death. - -The youth found two of his brothers among those whom he had rescued. It -appeared that all the men were related, some as brothers, others as -cousins. The young man went with his brothers to his uncle’s lodge. -Before starting he had told all the other persons to go to their homes. -When near the lodge of the old uncle they heard the aged man weeping. -They listened for some time. When the old man stopped weeping he began -to sing, “Ten summers I shall mourn for him.” In attempting to enter -the lodge they found the door-flap fastened. The lad called out, “Oh, -uncle! I have returned.” But the uncle, long annoyed by wizards in the -form of animals, replied: “Be off! You have deceived me enough.” But -the young man begged him to unfasten the door-flap, assuring him that -he had brought his brothers. Again the uncle shouted: “Be off! You -shall not get in here.” Finally, the old man relented, and making a -hole in the skin door-flap, called out: “Thrust your arm in. I shall -see if you are my nephew.” The nephew willingly complied with the -uncle’s request, whereupon the uncle tied his arm with a bark thong. -The youth finally cried out: “Oh, uncle! do not tie my arm so tight. -You hurt me.” Opening the door-flap, the old man saw that it was really -his nephew, and exclaimed, “Oh, nephew! wait a moment until I clean up -a little.” Then, having brushed off the ashes, he welcomed his nephew -and his party. - - - - - -73. DEOYADASTATʻHE AND HADJOWISKI [353] - -Hadjowiski lived with his family, consisting of his wife and seven -children, in a large lodge in the forest. Only the youngest of the -seven children had a name—Deoyadastatʻhe. He was so small that he never -went outside the lodge, nor did he play within it. He remained under -the bed at all times, where he played with his dog, which was a flea. -The father of the family, Hadjowiski, was very poor, for although he -went forth to hunt at sunrise, sometimes even before, he brought home -but little meat. - -One morning his wife, who was chagrined by the failure of her husband -to provide a sufficiency of food for herself and little ones, said to -him: “Can you not bring home more meat than you do? We are very, very -hungry.” Hadjowiski, dissembling, replied, “No; I can not kill more -game, for I have not efficient orenda (magic power).” But the -suspecting wife persisted in her questioning: “Well, your back always -looks as if you had killed plenty of game. What do you do with it after -you have killed it?” To this the husband answered: “Nothing. I never -have good luck.” The wife did not believe him, however, so she -retorted, “I think that you are doing something wrong with what you -kill.” - -That day Hadjowiski did not bring any game home, but his back bore -traces of fresh blood. In further chiding him his wife said: “There is -fresh blood on your back, so you must have killed some game today.” But -he replied: “No; I killed nothing. That blood came from my getting hurt -by a hemlock tree falling on me.” But she did not believe him at all. - -The next morning he was on the trail long before sunrise. His wife, now -thoroughly aroused, stealthily followed him. Just at midday she saw him -kill with a small stone a large bear. Taking the bear on his back, he -started off, trailed by his wife. He soon reached a lodge, which he -entered, wholly unaware that his wife was following him. Creeping up to -the lodge, she listened outside to what was being said within, and -overheard the voice of a woman, saying, “The next time you come you -must stay here, and you must not go back home again.” Hadjowiski -replied, “It is well; I shall do so.” Thereupon he came out of the -lodge, in which he left all the meat he had killed that day, and -started for home. - -His wife ran on ahead, and, reaching home ahead of her husband, she -said to her boys, “Sons, your father has another wife, so I shall not -remain here any longer.” Then putting on her panther-skin robe, she -departed. When Hadjowiski arrived at his home, not finding his wife, he -asked: “What is the matter? Where is your mother?” One of the boys told -him that his mother had been gone all day, and that, returning but a -short time before, she had put on her panther-skin robe, declaring that -she was going away. Hadjowiski hung his head, but at last he asked, -“Why did she go away?” The boy replied: “She told us that you have -another wife.” To this the father answered: “It is well. My sons, I -shall follow her. I want you to remain in the lodge while I am away. If -I am alive then, I will be back home in 10 days.” Hadjowiski departed -and traveled all night. The next morning he found his wife’s tracks, -and discovered that she had doubled on them, but he kept straight -ahead, knowing well that she had done this in order to deceive him. -Soon afterward he was again on her trail, going directly westward. -After traveling for some time he came at last to a lodge in which lived -an old man, who said: “You are traveling, my friend?” Hadjowiski -replied: “Yes. I am following the woman whose tracks come to this -lodge.” Then Sʻhagoiyagentʻha,[354] for such was the old man’s name, -who belonged to the Nosgwais people, answered, “I do not know where she -has gone.” Hadjowiski again declared, “Her tracks come here, anyway.” -Sʻhagoiyagentʻha replied: “It is well. You can look for her, if you -like.” So Hadjowiski searched for her everywhere, but he could not find -her. Finally the old man resolved to send him off, so he asked him, “Do -you want me to tell you which way she went from here?” Hadjowiski -replied, “Yes; I do.” Thereupon Sʻhagoiyagentʻha brought a small canoe -made of flint, telling the man to sit in it. When Hadjowiski had done -so the old man shoved the canoe out of the doorway, and at once it rose -into the air, through which it passed with great rapidity. Finally the -canoe collided with a high rock, and the renegade Hadjowiski was flung -out; falling among the rocks, he was killed. The canoe, which was -endowed with life, returned to the old man. - -When the sons of Hadjowiski had been at home for several days the -eldest went out to hunt. When night came he did not return to his home. -So the next morning the second brother started off to find him, if -possible. The brothers who remained at home waited all day, but he, -too, failed to return. The second morning the third brother went to -look for the two others, but he likewise did not come back. Thus, day -after day passed, until at last the six brothers had gone out and not -one had returned. Only Deoyadastatʻhe was left of the family of seven -sons.[355] He was always under the bed playing with his dog, which was -a flea. Finally, judging from the unbroken silence reigning in the -lodge, Deoyadastatʻhe exclaimed: “It seems to me that there is no one -in the lodge, for I hear no one moving around. I shall see about it.” -So saying, he came forth from under the bed and looked around, but saw -no one; then he listened for some sound, but he heard none. After -listening for a long time, he exclaimed: “It seems to me that I hear my -mother crying. It must be that she is weeping in the far west. I shall -therefore go to her.” Going outside the lodge, he stood still, -listening, while his dog stood behind him. He now heard quite -distinctly the sound of weeping in the far west. By low half-uttered -growls his dog showed that it, too, heard some unusual sound. - -Deoyadastatʻhe finally declared: “That is my mother who is weeping, for -I recognize her voice. I must go to her.” As he started, both he and -his dog, rising in the air, flew along over the highest trees, -directing their flight toward the west. At last in the far distant west -they alighted at the edge of a village. Making their way into it, they -finally entered an old hut in which they found two women, an aged -grandmother and her granddaughter. To the grandmother Deoyadastatʻhe -said, “I have come to visit you.” She replied: “We are too poor for -that. We have nothing to eat, and you would get very hungry.” “Oh! I do -not care for food,” Deoyadastatʻhe answered; “I want only shelter at -night.” “It is well; you may remain,” said the grandmother. One morning -when Deoyadastatʻhe had been there several days some one came on the -run to the lodge, and kicking the door-flap aside, said: “You are -invited tonight to the burning of the woman’s feet and to pick up -wampum beads from the tears that she sheds. All are pressed to be at -the lodge of assembly tonight.” When the messenger had gone, the -grandmother exclaimed: “Oh! how very wicked are the people of this -village. That old man, Sʻhagoiyagentʻha, is the evil servant of the -Chief Dihdih.[356] (The rest of the people belong to the Gaqga357 -family.)” Now, the grandmother, whose name was Yeqsinye, also belonged -to the Gaqga family. She was in the habit of making bark thread by -rolling it on her legs. When night came Deoyadastatʻhe went to the -lodge of assembly, where he saw a great multitude of people. Entering -the lodge, he saw his mother tied to a post—the war post of torture. -And as soon as Deoyadastatʻhe entered the room his mother, scenting -him, knew that he was there. Then Chief Dihdih arose and said: “Now all -be ready. Look out for the beads.” He had two daughters, who lighted -the torches for the people who were intending to burn the woman’s feet. -When they held the torches under the woman’s feet tears flowed from her -eyes which fell on the ground, where they became beautiful wampum. The -people rushed forward to pick up the beads. Deoyadastatʻhe was watching -for an opportunity to rescue his mother; so when the people were on -their knees gathering the wampum, quickly unbinding his mother, he led -her out of doors. Then he said, as he ran around the devoted lodge, -“Let this lodge become flint and let it become at once heated to a -white heat.”358 This at once took place, and the people within the -lodge, becoming too hot, ceased picking up wampum and tried to escape, -but they could not. There were fearful shrieks and wails, but these -continued only for a moment before all were dead. The heads of the dead -people burst asunder and from them came owls, which flew out of the -smoke-hole of the lodge. - -Then Deoyadastatʻhe told his mother that they must leave that place. So -calling his dog, they started for the lodge of old Yeqsinye. In passing -through the village a blue lizard attacked Deoyadastatʻhe and his -little party, but the young man tore it to pieces. As the pieces fell -to the ground the dog carried them away so that they would not fly back -into place again before they became cool. Then the young man said, “You -thought that you were going to kill me, but I have destroyed you.” When -Deoyadastatʻhe arrived with his mother at the lodge of old woman -Yeqsinye, he said to her, “I have killed all the people of the wicked -village, so you shall now live in peace.” For this the old woman -thanked him. - -Then Deoyadastatʻhe and his mother and dog continued their journey -until they arrived at their own lodge. There they found the six -brothers of Deoyadastatʻhe, who had returned during his absence. - -[The relator of the story evidently did not know the entire legend, for -nothing is said as to where and as to why they had been so long away, -nor how they came back.—Editor.] - - - - - -74. A GENESIS TRADITION - -[A modern version; a fragment] - -Before this earth came into existence there were human beings who dwelt -in the center of the sky above. In the middle of the village in the sky -stood a tree which was covered with white blossoms. - -It so chanced that a woman of that country dreamed a dream. In that -dream an Ongwe [359] said to her that the great tree bearing white -blossoms must be pulled up by the roots. When this tree was in bloom -its flowers gave light to the people there, but when its flowers fell, -darkness came over the people. When the woman related her dream all the -people kept silent, because they felt that the suggestion was that of a -visionary and because the tree was sacred to them. In the course of -time the woman dreamed again, and in the dream the Ongwe declared to -her that a circular trench must be dug around the tree, which must be -pulled up by the roots; that then something giving more and better -light would come to them. Notwithstanding this second dream, the people -remained obdurate, paying no attention to the advice of the Ongwe of -the dream. Time went on and the woman had a third dream, in which the -injunctions of the other two dreams were repeated, that the tree must -be pulled up by the roots. Then one of the men said, “I believe that if -we give heed to the words of the dream we may receive better light, and -that the people will have cause to rejoice for having obeyed the words -of the dream.” His advice was adopted by the people at large. - -So a number of men began digging and cutting around the roots of the -tree. Suddenly, when the last root was cut, the tree sank into the -ground, disappearing from sight. Thereupon the chief of the people -there said, “I have never given any heed to this dream, because I knew -that something strange would happen to the people if I did.” Then he -ordered that the woman who had had these dreams should be cast into the -hole left by the tree. The order was carried out. The pit seemed to -have no bottom. Nothing could be seen in it, for all was darkness -within. The woman continued falling through the hole for a long time; -at last she saw that below her it began to grow light. When finally she -had passed through the hole she emerged into bright light in our sky. -Looking down, she saw beneath her a great expanse of water, on which -floated loons, ducks, and various kinds of water folk, but no land. - -Of these the loon was the first to see the dark object falling from -above, at which he exclaimed, “I believe that a human being is falling -down from above, and I think that it is best for us that all join -together and give aid to her, for if we do not she will sink when she -strikes the water.” So all the water folk were notified to help save -the woman. They all came together—Loon, Fishhawk, Beaver, Water -Serpent, Turtle, and all who dwell in the water. Then Loon said to -Fishhawk, “Go with your warriors and meet the woman in the air; receive -her on your backs, and thus hold her in the air until we shall be ready -for you to bring her down here.” Instantly this request was performed. -While the others watched they saw the woman fall on the backs of the -fishhawks, and they were delighted to see that the fishhawks were able -to hold her in the air. Then the Loon said, “What are we going to do -with her?” to which the Turtle replied, “I will take care of the -woman.” But Loon answered, “You can not take care of her, for you are -too fond of eating flesh.” Next the Water Serpent said, “I will -volunteer to help this woman and to take care of her; she can come and -sit between my horns, and so I shall carry her wherever I go.” Loon -rejoined, “You can not take care of her, for you are endowed with too -much evil orenda (magic power), which would kill her.” The Turtle spoke -a second time, saying, “I think I can care for her, if you can find -some earth to place upon my carapace.” This suggestion satisfying Loon -and the other leaders, Loon replied, “You may take care of her if we -can obtain the earth.” There were there many kinds of water folk, all -of which were sent into the water in an attempt to obtain some earth. -They dived down, but, one after another, they soon floated up to the -surface dead. Hell-diver at last brought up a small quantity of earth. -The Loon being the chief, when Hell-diver came up with the earth he -sent all of that kind of water folk after more earth. Then Beaver -mounted on Turtle’s back, and as the Duck people brought up the earth -he used his tail like a trowel, fastening the earth on the carapace of -the Turtle. - -The earth at once began to grow, spreading out large. Chief Loon soon -decided that it had acquired a sufficient extent for their purpose, so -he called to the Fishhawk and his men to bring down the woman. This -they did, placing her on the newly made earth on the carapace of the -Turtle. In the meantime Beaver and the Duck people kept at work making -the earth larger. As it grew in size, a still greater number of Beaver -and Duck people were set to work around the edges of it. The Turtle -floated with ease. Then on the earth bushes began to grow, little red -bushes like water reeds. The woman walked around the edges of the earth -to see how the workers were succeeding in their labors and to encourage -them. She was pregnant, and in a short time after this descent a girl -baby was born to her. The child grew rapidly to womanhood. She was very -active, and soon took her mother’s place, walking around the island -inspecting its growth. It was now very large, and she would be away all -day on her tour of the island. - -One day it chanced as she was walking along that she met a very -fine-looking young man. Promptly falling in love, they decided to live -together as husband and wife. It is said that by this union Day and -Night came into the world. Her mother was not consulted. It was the -custom of the young woman to go out in the morning to look for the -young man at their trysting place, and in the evening to start for -home. One evening when they had parted she resolved to look back to -have a view of him. On turning around, she saw a large turtle walking -along where she knew her husband had just been, hence she reached the -conclusion that a turtle was deceiving her; then she went home. The -next day she remained at home and, indeed, did not go out any more -after that time. Her mother saw from her appearance that she was -pregnant. Being questioned about her condition, she told her mother the -whole story of her marriage, concluding with the statement that the -last time they had met she had turned to look at him as they parted, -whereupon she saw only a great turtle walking where she expected to see -her husband. - -The time for her confinement having arrived, the prospective mother -heard a conversation being carried on within her body. One speaker -said: “Let us go out now,” but the other replied: “You go first, and I -will follow you.” Then she heard one say, “Let us go out by the way of -the armpit, for I see a little light there,” but the other answered, -“No; we should kill our mother in doing so.” Finally, one came into the -world in the natural way, but she heard the one who was left say, “I am -going out through the armpit, for I can go quicker in that way.” This -statement he repeated a number of times, and at last he tried to issue -through the armpit with his head. Twice he failed, but the third time -he succeeded, although his mother died immediately. He possessed a -peculiar head, in the form of a rough flint. The grandmother had to -draw this child out of his mother’s body, for he could not get out -unaided. Both children lived. - -Before the twins were born, while they were conversing in her body, the -woman told her mother that she was going to die and that she should be -buried and covered well with earth. She said further that a stalk would -sprout out of the ground over her which would produce white corn; that -a second stalk would grow which would produce red corn; that one of -these stalks would grow from each of her breasts; and that each stalk -would bear an ear of corn, which the grandmother must pluck, giving one -to each of the children. A short time after her burial the two stalks -appeared above the ground, just as she had foretold. - -The boys grew up strong and healthy, but the younger was an awkward, -ugly, disagreeable fellow; he was ill-tempered, often striking his -brother in anger. - -One day while the elder brother was away, the younger one became -lonely, so he decided to make something. Seating himself on the ground, -from a portion of earth he formed an object which was in shape like a -grasshopper. After he had finished it, he set it down, saying, “Can you -not jump?” Then he blew on it until at last the grasshopper did jump. -As the grasshopper flew away, the youth decided to try to make a -creature that would fly higher. So he made a bird of red clay, which is -the cherry bird. After he had finished it he set it up, telling it to -fly. Obeying him, the bird flew up in the air, alighting on a bough. -This was the first land bird. Thus the youth made one after another all -the birds of the air. Then he resolved to make a creature that would -run on the ground. So forming a deer out of earth, he brought it to -life. Thereupon, saying to it, “Now you shall run swiftly and go -everywhere around the world,” he caused the deer to live by blowing -upon it. In this manner he made all the various kinds of wild animals, -and also formed a human being out of the earth. - -The elder brother had a chosen place where he sat while making these -things. When he formed the human being, his brother chanced to find -him. Then the younger brother, deciding that he, too, would form a -human being, went off by himself. Having formed a human being as best -he could, he brought his creation to life, but it did not look like the -human being his brother had formed; it was a strange looking creature. -When he saw that it was not a human being, but an ugly-looking object, -he said: “My brother has made a human being over there; you may eat the -human being made by my brother.” - -The elder brother, suspecting the younger, went near him and found him -making animals of various kinds, and he also heard him instructing them -to eat human beings. So, going back to his own place, the elder brother -caught the cherry bird, and pulling out the hind leg of a grasshopper, -he gave it to the bird, saying, “Go and scare my brother.” As the bird -held the leg it became in form like that of a human being and bloody. -Flying near the younger brother, the bird perched on a near-by bough -and began to cry out, “Gowe! Gowe!” When the younger brother saw what -the bird carried and heard what it cried, he left his work and fled -home to his grandmother, to whom he said: “A bird came and perched just -where I was at work. I believe my brother made it to frighten me, for I -was afraid that it would pull my leg out, so I fled from there.” When -the elder brother returned the grandmother said, “You should not -frighten your brother.” - -Finding that the first human being made was wandering around alone, the -elder brother decided to make a companion for him in the form of his -grandmother. So he did this, and when the new being was finished he -breathed into her, telling her to walk, and then he took her to the -man, saying to him: “I give you her. You must always go together.” -During the night the human beings found that one of the man’s arms and -one of the woman’s were in the way, so the man said, “We will cut them -off,” and this they did. When their maker came along in the morning and -saw what they had done he said: “This will not do. I shall give them -blood and pain”;[360] so from himself he gave them a portion of blood -and a measure of pain. He also put back the arms which they had severed -from their bodies. Before this they had no blood nor pain. To the man -he said: “I have made you two, and now you shall have children like -yourselves. You may also hunt the animals which I have made for food. -Kill them and eat their flesh; this will be your food. I have decided -to go above in the sky. You will not live here forever. You shall die, -and your spirit shall come up to me where I will live hereafter.” After -the younger brother found that the elder brother had gone up into the -sky he went forth and, seeing the man and the woman, he talked with -them. Then he said to himself, “I am going to make a human being at any -cost.” So, taking earth, he shaped it as best he could; and when it was -completed he blew into its mouth and ordered it to arise and whoop. -Thereupon it shouted, “Ho, ho!” He shoved it from behind and it took a -great leap. It was a green frog which was as large as a man. The -younger brother was now angry and said: “I can not make a man. My -brother has made a human being and she-human being and many animals. -May what I have made become man-eaters and eaters of animals—eaters of -whatever my brother has made.” - -The elder brother, looking down from the sky, saw that all the animals -which his brother had made were trying to eat up the human beings and -the animals which he had made. So he placed all these monsters of his -brother’s creation down in the ground and ordered them to stay there so -long as the earth remained. Having done this, he returned to his home -in the sky. - -When the younger brother learned that his animals had been placed -underground by his brother, he was very angry, and exclaimed, “I shall -try again to make a human being.” So he worked a portion of clay to -make it pliable and responsive, going at times to take a look at the -human being which his brother had made. But when his own human being -was finished and he had brought him to life, he was indeed a -horrid-looking creature. The younger brother told him to whoop, but he -could only say, “Ho, ho!” This creature was Sʻhagodiyoweqgowa, who was -told by the younger brother to go and eat up all the things that his -elder brother had made. Sʻhagodiyoweqgowa started off to do this. - -The elder brother in the sky, seeing what was going on, came down to -earth to place Sʻhagodiyoweqgowa under the ground. But the latter spoke -first, saying: “I desire to live on the earth. I will be your servant -and will help you. I will go around in the woods and rocky places. The -ashes of the fires shall be my medicine for human beings. Should anyone -be taken ill, I will scatter ashes over the patient, who shall be made -well at once.” The elder brother could not put Sʻhagodiyoweqgowa -underground, for he had spoken first, so he had to allow him to remain -on the surface of the earth. - -Now, the younger brother, going to his grandmother, said: “I have tried -my best to make a human being, but have failed. I shall now cause -people to be evil-minded. I shall go away and shall have a home, too. -And all the evil people who die shall come to me and I shall torment -them because I could not make a human being.” - -If one who is good shall die, he shall go to the elder brother, in his -home in the sky. - - - - - -75. THE TWO BROTHERS AND THE MICE FETISHES - -In times past there lived two brothers in a lodge which was built in a -secluded place in the forest. - -Most of the time the elder brother was lying down in order to mature -some design which he was developing in his mind. From time to time he -would say to his brother: “Now, my younger brother, be very careful of -everything, and be on your guard against the evil that others may try -to do us. Whenever some person comes here to see us, remember what I am -now telling you. And do not forget that under my bed, in a secret -place, are a human skull and some other sacred things, which it is not -proper for you to show any other person.” - -Some time afterward two young women came to the lodge of the two -brothers to look around in order to learn what the two young men had. -After showing them many things, the younger brother said, “I must tell -you that there are some things which are sacred, and which, therefore, -I cannot show you.” But after a while, as the two women appeared to be -so kind and agreeable, and so much pleased with what they had seen, and -as they shyly pleaded to be shown the things which the younger brother -said he was not at liberty to show, at last yielding, he brought out -the human skull. Snatching it out of the young man’s hands, one of the -young women flew away quickly, while the other followed her at once. -Thereupon the elder brother said, “Now, you must chase these women with -the corn-pounder and see whether or not you can overtake them.” So he -ran after them with the corn-pounder, and soon overtaking them, pounded -them to death; then he carried the skull back to his elder brother. The -latter asked him, “Have you recovered the skull?” The younger brother -replied, “Yes, and I have also killed the women.” - -Not long afterward, two other young women came to the lodge to see what -the brothers had that was curious. The younger brother showed them -various common articles, but the women said that these were not the -articles they wanted to see. Finally he showed them the human skull, at -which one of the women, snatching the skull away from the young man, -flew out of the smoke-hole, the other woman following her at once. When -the younger brother cried out at what they had done, the elder brother -told him to bring his bow and quiver of arrows. The younger instantly -obeyed, whereupon the elder brother shot an arrow up through the -smoke-hole. - -Some time after the woman had taken the skull away, the elder brother -told the younger that he was going to the place to which the women had -carried it. While on the way there the elder brother asked himself the -question, “How shall I disguise myself?” He finally concluded to -transform himself into an aged man; so, making the necessary change, he -became a wretched-looking old man. On his journey he reached at last a -place where there was a large assembly of people, some of whom came to -him, saying, “We will aid you”; but he replied, “I do not want to -mingle with the crowd, for I am too old to do so; but I shall lie down -a little way from the assembly.” While lying there he discovered what -he wanted—information concerning the woman who had carried off the -skull. He learned that she was there, and that she was ill and -suffering great agony. On inquiring casually what was the trouble with -the woman, he ascertained from another woman that she had been shot -with an arrow, which was still in her body, and that no one had been -found who could draw it out. She was in terrible distress from it. -Every one in the assemblage was asked to attempt to draw out the arrow, -but no one was able to do it. Finally, the pretended old man was asked -to make a trial of his power and reluctantly consented to make the -attempt; but he only feigned to be averse to performing this act. So, -bearing him to the place where the woman lay in a lodge, they brought -her on a piece of skin and laid her near him. Thereupon the old man, -seizing the arrow with his teeth, drew it out little by little. At -this, some who stood by, exclaiming that it was almost out, seized the -arrow to extract it the more quickly, but it shot back into the woman’s -body as soon as they had touched it. With one accord they exclaimed, -“We are sorry for what we have done.” Seizing it with his teeth, the -old man again drew the arrow slowly forth. Each time that he stopped to -rest he cautioned the people with the words: “Do not touch it. Keep -your hands off of it.” Then he would say, “I will try again.” After a -while he got the arrow out. Then he said, “This is my arrow.” The woman -arose from the skin and was well. - -The old man was taken back to the spot where he had lain in the first -place, although the people asked him to enter some lodge. He told them, -however, that he preferred to remain outside in the place which he had -first chosen. They brought him food and drink. Now, the woman who was -cured went to her own lodge. - -Then the old man asked the people to make him a present of corn, bean, -and squash seed, which he desired to plant the next spring. So they -brought to him the seed carefully wrapped in a skin. But he did not -leave the place where he first lay down. After a while he opened the -bundle and, calling the mice, said: “Little creatures, here is enough -for you to eat. I desire to have you dig a tunnel underground to that -woman’s lodge, so that you may go under her bed and get a skull which -is there. Seize it and bring it through the tunnel to me.” Shortly an -army of mice came to eat the corn, beans, and squash seed. When they -had finished eating they began to tunnel, and they did not cease their -work until they had made a hole through the ground to the lodge. There -they found the skull, which they drew out slowly. Then the old man -stealthily crept to the place where they had left the skull, and, -taking it, after dismissing the mice with thanks, he started homeward. -He had told the mice to eat all they desired, and so they did eat what -they could in the lodge. As soon as the pretended old man was out of -sight of the lodge, he again became a young man. Turning toward the -village, he spoke a curse upon it, saying, “Let fire break out and -destroy all that belongs to that wicked woman, the lodges, and the -people.” Instantly the whole was in flames and was soon entirely -consumed. - -Then the young man resumed his journey toward home. When he arrived -there he said: “Now, my brother, after much trouble I have recovered -this skull; so do not permit any person to see it again. I have -destroyed with fire the entire village and substance of that wicked -woman. Hereafter we may live in peace and contentment. So heed my -words.” - - - - - -76. THE ORPHAN - -In times past, in a certain village of the Seneca there was an orphan -boy, about sixteen years of age, who went around among the people, -going from lodge to lodge to live on the charity of owners, and living -wherever people were willing to keep him. Sometimes he slept by a brush -fire on the ground and ate whatever was given to him. - -When the youth was about twenty years old he was still as much a boy as -ever. A chief who was very rich lived in the same village. He had a -daughter and two or three sons. One day the boy stopped near the -chief’s lodge, where they were burning brush. One of the chief’s sons -came out and said to him, “Oh, my friend! how long have you been here?” -“Not long,” said the orphan boy. “Well, do you not feel poor and lonely -sitting as you do?” was the next question. “No; I feel just as rich as -you do,” replied the orphan. “Do you sometimes think that you would -like to have a wife?” asked the young man. “Yes; I sometimes think that -I should like to have one if I could get one,” answered the orphan. -“Well, what would you think of my sister for a wife? Many men have -tried to marry her, but she has refused all.” “Oh!” said the orphan -boy, looking up, “I should as soon have her as anyone else; she is -handsome and rich.” “I will go and ask her,” said the young man, -thinking that he would have fun with his sister. Entering the lodge, he -said to her: “There is a young man out here who says he would like to -marry you. Will you have him?” “Why, yes! I would rather marry him than -anyone else,” she replied. “Shall I tell him so?” her brother -persisted. “Yes,” she answered. Thereupon he told the orphan boy, who -said, “I shall be glad to marry your sister and live with her.” The -brother in fun repeated this to his sister, who said, “I will go myself -and ask him.” She asked the orphan, “What did my brother tell you about -me?” He told her everything. She then said: “I will live with you as -your wife. Come tomorrow night at this time and I will take you for my -husband.” The next morning she hunted up leggings and moccasins for the -orphan boy. As was the custom with youths, he had never worn moccasins -in summer. The young woman made ready everything for him. In the -evening she went to the meeting place, where she found him. She brought -water with which he washed himself; he then put on the garments and she -tied up his hair. This time she told him to come to her home and to go -straight to her bed, without talking with any of the men, because one -of her brothers was always playing tricks. He did as he was told. The -waggish brother looked at him and laughed, and calling him by name, -said, “Come and sleep with me.” - -In the fall the sons of the chief were ready to go on a deer hunt, and -the young married woman thought that she, too, would like to go, -inasmuch as she had a youthful husband, who, perhaps, would become a -good hunter. The husband said, “Yes; I will go and try,” for he had -never hunted. When they had traveled some distance, they camped and -began hunting. The husband, having found a place where there were wild -grape vines, made a swing. There he swung all day, never hunting, as -the others did. At night he would go home without game, but he did not -tell what he had seen in the woods. The brothers killed many deer. One -day one said to the other: “Our brother-in-law gets no game.” The other -replied: “Perhaps he does not hunt.” So they agreed to watch. On -following him, they found him swinging, and they noticed that the -ground was worn smooth around the swing. Thereupon they said: “We will -not live with this man and feed him. We will leave him and camp a day’s -journey away.” So they started, leaving the man and woman only one -piece of venison. - -The boy never ate much, so his wife had most of the meat. When all was -eaten she began to fear starvation. One day while the boy was swinging -he saw a great horned owl alight in a tree near by. Having shot it, he -put the body under the swing, where he could look at it as he swung. -His wife was getting very hungry, and when he went home that night she -said, “If I have nothing to eat tomorrow, perhaps I shall be unable to -get up; you ought to kill something.” “Well, maybe tomorrow I shall -kill something,” replied the orphan. - -The next day he went as usual to the swing. While swinging he heard a -sound like the crying of a woman. He was frightened and stopped -swinging. Soon he saw a female panther coming toward him with three -cubs. As they approached he heard a great noise in the north, the -direction from which the panthers had come, and a Dagwanoenyent -appeared, tearing down all the trees in his path. He stopped on a tree -near the swing. “There! you know what harm you have done,” said the -Dagwanoenyent. (The old panther and cubs had been in Dagwanoenyent’s -lodge on the rocks and had run away.) “Why are you so angry at the -panthers?” asked the young man; “what have they done to you?” “They -have torn up my best feather cap,” replied Dagwanoenyent. “What makes -you think so much of your cap? It must be very fine,” said the orphan. -“Yes; it was fine,” replied Dagwanoenyent. “Of what kind of skin was it -made?” was the next question. “It was made of the skin of a horned -owl,” said the Dagwanoenyent. “What would you think if I gave you -another one?” queried the orphan. “How can you get one?” asked -Dagwanoenyent. Going to the foot of the tree, the young man tossed up -the owl which he had killed. The wind had stopped blowing as soon as -Dagwanoenyent lighted on the tree. The old mother panther stood at -hand, listening to what Dagwanoenyent and the young man said to each -other. As he tossed up the owl, Dagwanoenyent caught it and said, “I -thank you; this is better than the old one;” so saying he flew away. -The panther thanked the young man, saying: “I am very glad you had this -owl. You have saved my life and the lives of my children; now I will -try to help you. Go to that knoll yonder, and just behind it you will -see a couple of buck deer fighting. You must try to kill both. The one -you shoot first will not run; they will fight until they die.” Running -over to the knoll, the orphan found the two bucks and killed both. -Taking a large piece of the venison, he went home to his wife, for she -was almost starved to death. “I have brought you meat,” said the -husband. “I have killed two buck deer today.” Jumping up, she threw the -venison on the fire to broil, and hardly waited for it to cook before -she began to eat it. The young man and his wife dragged the two deer -home, and having skinned and dressed them, had plenty of venison. The -young woman also dried the meat and tanned the skins. The panther told -the orphan that now he must hunt, and that he must never swing, because -he would kill much game. - -When they had a great deal of meat the young man said: “I should go to -see your brothers now. Probably they have a large quantity of meat, for -they are good hunters.” He started on his journey, which took an entire -day. Having killed a deer on the way, he carried along the venison. He -found the lodge of his brothers-in-law, which looked very desolate. -Peeping in, he saw all the brothers, who appeared weak and miserable; -so he walked in, saying, “How are you, my brothers-in-law?” One said, -“There is our brother-in-law.” They answered, “We are nearly starved; -we have found nothing to kill.” “Well,” was the response, “we have -plenty at our place. Come and live with us. I have meat here on my -back. Eat and then go with me.” Thereupon he gave them the venison, -which they ate almost raw. The food made them strong, so they started -with him for his home. - -The young man got home very quickly and told his wife, “Your brothers -are badly off; they are worse off than you were.” During the night the -brothers arrived. They were satisfied, and afterward lived with their -sister and brother-in-law. Soon all went back to the village, loaded -with skins and venison. Now the man and his wife were rich. They lived -in the Genesee Valley. - - - - - -77. THE GREAT WORM [361] AND HINON - -One day a boy was wandering about hunting in the woods. While he was -looking around for birds he noticed on the limb of a tree a large, -many-colored worm. He thought it very beautiful and he watched it for -some time. The next day he went to the woods again, thinking all the -time of the worm and wondering whether it still would be there. - -When he came to the tree he saw the worm on the branch, but in another -place. The boy had a string of birds which he had killed that morning. -Tearing off a small bit of the flesh of one and fastening it to a -stick, he tried to feed the worm. It ate a little and the boy was -greatly amused. The following day the boy again found the worm and fed -it. The worm always remained near the place where he had first -discovered it. Each day the worm ate a little more and larger portions. -After a while the boy gave it a whole bird at a time; then soon two -birds, feathers and all. The worm had now become very large, too heavy -for the limb of the tree on which it had been staying, so it fell to -the ground. It never looked for food, but seemed to wait for the boy to -bring it. - -One day the youth was out with a number of boys hunting. When they -started for home he said, “I shall give all my birds to the worm.” -Thereupon the other boys questioned him about the creature and wanted -to see it, so he led them to the worm, and they had great sport seeing -it eat. At every turn it seemed to change color and grow more -beautiful. The boys were delighted to throw birds at the worm that they -might see it snatch and eat them. Finally they said, “Let us go hunting -tomorrow and bring it all the birds we can find.” This they did. - -For a long time the boys brought the worm birds, then rabbits, all of -which it ate. The worm grew very rapidly, became very long and thick—a -huge monster. The boys never told their parents or relations about the -worm, for they were afraid of losing their sport. They would go early -every morning to see the worm. The creature swallowed everything that -came within its reach. - -One day while the boys were throwing the worm food they began to -wrestle, and in the excitement the youngest boy was thrown near the -creature. In an instant the boy was swallowed. At this the rest of the -boys were terribly frightened. When the child was missed the parents -looked for him everywhere; they went among the boys to see whether he -had not spent the night with one of them. But they could not get the -slightest clue to the whereabouts of the boy. The other boys said that -they had seen him the day before; that was all they pretended to know. - -After this the boys pushed two or three others of their number near the -worm, which devoured them, too. It had become very large and ferocious, -and ruled the boys by a spell. One day they found that the worm had -killed and eaten a deer. Thereupon they were seized with great fear, -for the creature had grown so immense, and they ran away without having -their usual sport. - -Now the village was built on a large mound-like hill, sloping on all -sides. The morning after the boys had failed to feed the worm the -people were alarmed to find the village surrounded by a terrible -monster. They were afraid to go near it, although they knew that they -must die if they remained shut up in the village. At last the greater -number, having found on one side what seemed to them to be an opening, -all rushed in. It was the mouth of the worm and all were swallowed. -Then the boys told those who remained that it was this worm that had -eaten the missing children. - -When they saw that all who had tried thus to escape were devoured they -were terrified, and counseled together to save themselves. Only a few -were left. These decided to appeal to their grandfather, Hinon. So, -burning tobacco, they called on their grandfather, Hinon, the Thunder -god, imploring him to save them from this awful worm. As soon as the -tobacco was burning, they heard him approaching in a great black storm -cloud with terrific noise. With his lightning he struck the worm, -tearing it to pieces. These pieces rolled down the hillside into the -valley below, which became a lake. - - - - - -78. THE CHIPMUNK AND THE BEAR - -The Bear thought herself a very powerful creature in the exercise of -orenda (magic power), and hence was always trying to exhibit this power -before other animals. - -One day she got into a hot dispute with a Chipmunk. Finally the -Chipmunk said: “Why do you boast so much? You have no remarkable -orenda.” At this sally the Bear, becoming very angry, asserted that she -had so great magic power that she could, if she wished, prevent the sun -from rising in the morning. The Chipmunk retorted, “No, you have not; -you can not do that.” “Wait and see,” replied the Bear. The Chipmunk, -not to be fooled, declared he would wait, saying, “We shall have the -sun at the usual time.” When the sun rose, as usual, the Chipmunk, -laughing, made sport of the Bear and her boasting. Finally, the Bear -got so terribly angry that she turned on the Chipmunk, who made his -escape by flight, for fortunately his burrow was near; but as he -reached it, the Bear was so close upon him that she stretched out her -paw to clutch him, and the Chipmunk just slipped from under it into the -hole. The next day the Chipmunk appeared with three marks on his -back—marks of the Bear’s claws, which the Chipmunk carries to this day. - - - - - -79. THE GREAT WHITE BEAVER AND THE LAKE OF THE ENCHANTED WATER - -Once in old times there lived a grandfather and his grandson in a lodge -in a forest far from any village. All the other people of their tribe -had been carried away through sorcery practiced by their enemies. The -grandfather therefore carefully guarded from witches and wizards his -grandson, who was the only hope and comfort of his declining years. - -One day the little grandson, almost breathless, ran into the lodge -exclaiming: “Oh, grandfather! I have heard something which is very -wonderful, crying out, Kidjiʹde.” “Oh!” answered the grandfather, “that -is the bird which is called Chickadee; it is the first kind of game -that a young hunter kills.” Taking his cue from this reply, the lad, -seizing his bow and arrows, went out and after many fruitless attempts -killed the chickadee and brought its body into the lodge to his -grandfather. Thereupon the grandfather set up in the ground in front of -the fire two small forked sticks and laid across another stick in the -two forks. Having dressed the chickadee, he hung it on the cross stick -to broil, singing and dancing with great joy, saying, “Now my grandson -will become a great hunter.” - -At another time the grandson ran into the lodge, crying out: “Oh, -grandfather! I have seen something with four legs, a black face, and -with four stripes around its tail; it was large and fat.” “Oh!” -answered the grandfather, “that is what is called Dju’äʹkăʼ;[362] it is -the second kind of game that a young hunter kills. It has good meat and -fine fur.” Renewing his hunting, the lad soon killed the Dju’äʹkăʼ and -brought its body into the lodge. The grandfather sang and danced again, -saying, “Oh! my grandson will be a great hunter.” After dressing the -body of Dju’äʹkăʼ he hung it on the cross-stick before the fire to -broil. When it was cooked both ate the flesh of Dju’äʹkăʼ. - -A few days later the lad ran into the lodge, exclaiming, “Oh! -grandfather, I have seen a very strange thing, which was walking on two -legs; it had red skin on its head, a black coat, and made a great deal -of noise.” The grandfather told the lad what this new thing was, -saying: “Oh! that is Ohsoon. It makes the best kind of soup, and it is -the third kind of game that a young hunter kills.” - -Running off into the forest, the lad soon saw a flock of the Ohsoon and -ran after them until he had caught one. He thought that the soup of -which his grandfather spoke must be in its legs. But after examining -them thoroughly and finding no soup, he exclaimed, “My grandfather must -have tried to deceive me”; with that remark he let the bird go free. -Then he ran back to his grandfather, complaining that he had caught one -of the Ohsoon and, after carefully examining its legs, had found no -soup in them, and that therefore he had let the bird go free. His -grandfather pityingly said, “Oh! you foolish boy. The soup is not in -its legs but in the body. You must kill, dress, and cook Ohsoon, and -then you will have very fine soup.” With this information the lad again -went out into the forest, and, having caught another of the Ohsoon, -brought it home. The old man was highly delighted with the success of -his grandson, so he himself killed, dressed, and cooked Ohsoon. Again -he sang and danced, frequently saying, “Now, my grandson will be a -great hunter.” When the bird was cooked, they ate their fill and were -both satisfied. - -On another day the lad went out to hunt. In the forest he saw a very -strange creature, with long thin legs and something on its head -resembling the branches of a tree. Being very much afraid of this -creature, the lad ran home to his grandfather to tell him what he had -seen. His grandfather said: “That is Neogen,[363] which is the fourth -and greatest kind of game that a hunter kills. When a man can kill -Neogen he is a good hunter.” Taking his bow and quiver of arrows the -lad went into the forest to look for Neogen. After long hunting he -killed Neogen and dragged its body home to his grandfather. But on this -occasion the old man did not dance, for this was an event for solemnity -in conduct. With due respect to the amenities of the occasion he -carefully instructed the growing lad in the art of dressing the deer -and of preparing its skin for use. Then he told his grandson that he -had evinced the qualities of a good hunter, and that, “Hereafter you -need not run back home to tell me what you have seen. You now have the -right to kill anything that may come in your way. A man that can kill a -deer is a great hunter, and he then can kill all kinds of game.” - -The next time the youth went to hunt he brought back a fine bear. His -grandfather was now very happy, for they had an abundance of meat. -Assuring the youth that he had arrived at the age of manhood, as -indicated by the change in his voice, he said to him: “My grandson, I -am much pleased with you. You may go when hunting in every direction -except toward the east. You must not go toward the east, for there -dwell very wicked women, who have killed through sorcery all our -people. So give heed to what I tell you.” - -The next time that the young man started off to hunt he directed his -course southward. But as he traveled on he kept thinking of those -wicked women in the east, who had destroyed all his kindred. Finally, -he decided to change his course from the southward to eastward, and he -kept on for some time in the latter direction. At last he came to a -tree which was covered all over with what appeared to be the scratches -and nail marks of raccoons, whereupon he said to himself, “There must -be a large number of raccoons in this tree.” So he removed his outer -garments and laid aside his bow and arrows; then taking a stout club, -he climbed the tree until he came to a hole very near the top. Peering -into this opening, he saw many raccoons down in the hollow trunk. By -thrusting his club down among them, he killed a number. Drawing them -up, he threw them on the ground at the foot of the tree. Finally he -chanced to look down—there at the very foot of the tree he saw a -beautiful young woman sitting on a log. As soon as she caught his eye -she exclaimed, “Come down here. I wish to talk with you, so do not -delay.” The young man paid no attention to her at first, but kept on -killing the raccoons and casting them down to the ground. She hailed -him again, urging him to come down to talk with her. To avoid her, he -crept around the tree, and there he changed himself into a red-headed -woodpecker. Next he climbed up higher into the tree, pecking at the -bark as he went for a short time. Then he shot his arrow off toward -home; it whizzed through the air making a sound like a woodpecker. The -young woman, who thought that he was the arrow, flew after him with all -her might. But the young man, assuming again his own form, slipped down -the tree, and after putting on his garments and gathering up the -raccoons and his bow and arrows, he started for home. - -His grandfather was greatly delighted to see so great a number of -raccoons, but when he learned where the young man had got them he -became very angry and chided him severely, saying, “You must not go -there again, for if you do great harm and evil will befall us.” - -The next day the young man started off from home, going directly -southward. But when he was out of sight of the lodge he suddenly -turned, going directly eastward. On the course he passed the tree where -he had killed so many raccoons, and finally came to a second tree, -which was also full of raccoons. Stopping there, he killed a large -number, and while throwing them to the ground from the tree, he again -saw the woman who had accosted him at the other tree. She urged him to -come down, and did not fail to use very enticing terms. As he recalled -his grandfather’s words, the young man well knew that he should not go -down to her, but a feeling came into his heart which urgently prompted -him to comply with her request. So reluctantly descending halfway, -there he stopped. But the woman kept urging him to come down. Finally, -having reached the ground, he sat on the end of the log, near the -middle of which the woman was sitting. She asked him, “Why do you sit -so far away? Young people customarily sit near each other when they -talk together.” At this the young man drew a little nearer to her. But -she still urged him to come close to her, so finally he took his seat -right at her side. Now she began to tell him stories of wonders and -magic power, talking to him until at last, becoming wearied, the young -man fell asleep. Then the young woman, placing him in a bag which she -threw over her shoulder, hurried away through the air. At the end of a -long journey she alighted on the ground, and taking the young man from -the bag, she aroused him and asked, “Do you know this place?” Looking -around, he replied, “Yes; my grandfather and I have fished here.” The -young woman replied, “I do not believe what you say. Point out -something you remember.” The young man (willing that she should see -these things) said, “Oh! there are the poles we set up, and there is an -old kettle in which we cooked.” He had bewitched her eyes, so after -seeing these objects she believed what he had said. - -Again the woman told him stories until she had put him to sleep; then -putting him into her bag she carried him far away, finally alighting on -the ground. Taking him out of the bag and causing him to open his eyes, -she set him on a narrow cliff under a mountain, where he had room only -sufficient for him to lie down—a place not wider than a small deerskin. - -Looking upward, he saw the mountain extending far above him, and -looking downward, he saw that the earth was many hundreds of feet -below. Nearer to him were other mountain peaks, narrow and pointed, on -which were lying the bodies of men—some alive, some half dead, others -half eaten, and still others reduced to mere skeletons. The sight of -these things caused the young man many bitter reflections. He -repeatedly said: “Oh! now I see that my grandfather was entirely right -in the advice he gave me. There are indeed very wicked women who dwell -in the east.” His feelings of chagrin were only heightened by what he -learned from what one of the living men told. Calling to the man lying -on the nearest cliff, he asked him how he happened to be there. The man -in broken accents replied: “A woman deceived me and brought me here. -Other women brought those other men to the spots where you see them -lying. Their flesh is being eaten from their bones, yet they do not -die. You and I shall be eaten when they get ready to come to us.” He -ceased speaking, and the young man then thought long on some means of -escape from such a lingering, horrid death at the hands of such wicked -women and their agents. At last he remembered that in years past he had -had a dream in which he had seen a Great Spider, which approached him, -saying: “My friend, I will keep and protect you when you shall be in -trouble. So call on me when you shall be in fear of death.” He -therefore cried to this Great Spider for aid, saying: “Oh, Great -Spider! help me now. I am in great trouble.” Hardly had his words died -away before an enormous spider, which was as large as a man, came to -him and at once began weaving webs and to form a rope. When it had -finished the rope the Great Spider suspended it from the mountain above -the man. The rope was quite strong enough to support the man, and -thereby he climbed up to the top of the mountain above him. There he -saw a large level country. Then by the aid of the Great Spider, -lowering the rope to the men below on the cliffs who were still alive, -he drew them up one after another. Having thanked the Great Spider for -its aid, he dismissed it. The men thus rescued went to their homes. - -Then the young man set out for the home of the woman who had so -cleverly deceived him. After a long journey he found her living with -her mother in an old lodge standing quite alone. Addressing the young -woman, the daughter of the old sorceress, the young man declared his -purpose in coming by saying: “I have come here to marry you. When I -first saw you I was greatly pleased with you; and I now love you. Will -you be my wife?” Replying, the young woman said, “Oh! I hardly know -what to tell you, for I have a very disagreeable mother, and I am much -afraid you will not be able to live in the same lodge with her. It was -in obedience to her command that I carried you to the narrow cliff on -the mountain peak. I am willing to make the trial if you wish it.” The -young man accepted her even under these adverse circumstances, and so -they became husband and wife. - -One night some time after this the old woman, the mother-in-law of the -young man, who slept at the back end of the lodge, pretending to be in -an agony of pain, rolled around on the ground. Her daughter, knowing -what the trouble was, said to her husband, “Strike my mother on the -head with the pestle for pounding corn.” In doing this he said to her, -“Oh! mother-in-law, what is the matter?” Seeming to have been awakened -by the blow of the pestle the old woman said: “I have dreamed, and my -Dream Being declared that it is necessary in order to avoid some -unknown calamity that my son-in-law kill the Great White Beaver that -lives in the Lake of the Enchanted Waters, and that with its flesh he -must prepare a feast for the Dagwanoenyent.” The son-in-law replied: -“It is all right, Oh! mother-in-law. I will attend to this to-morrow -morning. So go to bed, and let it not worry you.” - -The next morning the young husband set out for the Lake of the -Enchanted Waters. Having arrived there he soon found the Great White -Beaver. With but a single arrow he shot and killed it. But as soon as -he lifted its body out of the lake the enchanted waters pursued him -with great fury. These waters were reputed to be so full of evil -enchantment that the flesh of any living thing coming in contact with -them immediately fell from the bones. Knowing this, the young husband -ran for his life, bearing the body of the Great White Beaver. At last, -reaching the lodge in safety he triumphantly threw the carcass of the -Great White Beaver down on the ground, and at that instant the waters -of the lake quickly receded. The old woman was now in a great rage at -the turn of affairs. At times she cried out, “Oh! he is a terrible man. -I thought that surely his bones would now be in that lake. Oh, my poor -son! Oh, my poor son!” It seems that the Great White Beaver was no -other than her son, who was a great sorcerer, and who assumed this -formidable shape to deceive other shamans and sorcerers and to lure -them to certain destruction. But evidently his orenda had been overcome -by that of the young brother-in-law, his sister’s husband. - -Having dressed the dead Beaver in accordance with established custom on -like occasions and having had its flesh cooked, the young man invited -the Dagwanoenyent and the Gaasyendietʻha to come to the feast given in -their honor. Coming, one and all, they filled the lodge to overflowing, -the Dagwanoenyent being little else than great, horrid, round heads -with long hair and with great flaming eyes. Their host commanded them -to eat everything—flesh and bones—and to drink the broth, for it was an -“eat-all” feast. When the feast had been devoured to the last morsel, -the ugly old heads began to smack their lips, and they praised -ironically the feast, saying: “What a splendid feast, a fine dinner, -the old woman has given us. Oh! how sweet and toothsome was her son’s -flesh.” Then the Great Heads [364] grinned at one another derisively. -Now, beside herself with rage, the old woman, seizing a club, drove all -her unwelcome guests out of the lodge. - -The next night the old woman again rolled and tossed on her bed, -finally falling into the fire, crying out, Agi! Agi! The wife of the -young man had told him that this time her mother would dream that he -and his mother-in-law must go into the sweat-lodge—the man first, and -the old woman after him. So when the old woman rolled into the fire, -the young wife said, “Now, strike her with the pestle for pounding -corn.” At this he struck her a blow with the pestle while she was -rolling about among the ashes and fire, and groaning as if in great -agony. The old woman, pretending to awake, said, “Oh! I have dreamed -that my son-in-law entered the sweat-lodge—he first, and then I.” -Making light of her dream, the young man said, “Oh! go to bed, -mother-in-law. I will attend to this matter in the morning.” Early the -following morning the sweat-lodge was heated hotter than it had ever -been before. When the son-in-law entered, the old woman sang and danced -around it, saying, “Let there be heat enough in there to smother him.” -In a couple of hours she cautiously pushed aside the door flap of the -sweat-lodge, remarking, “He must be dead by this time.” But she was -deeply chagrined to find that he sat inside very comfortably, and that -he had not even perspired. It was now the old woman’s turn to enter the -sweat-lodge. As she did so, the son-in-law began to sing and to dance -around it. He sang, “Let this lodge become flint; let it be red hot at -first; and then let it be at white heat.” As it grew hotter and hotter -the old woman begged for mercy, but none was shown her, and thus she -was burned to death. - -Now the young husband, addressing his wife, said, “As you brought me -the most of the way hither on your back, and as you know the way, take -me home.” So she bore him on her back over the fields, over the -forests, past the fishing-grounds where he said he and his grandfather -had fished, past the raccoon trees, and at last brought him to the -lodge of his grandfather. The aged grandfather welcomed his grandson -and his wife, being very glad that his grandson had lived through all -the difficulties which he knew he had met while he had been absent. -There they lived in peace and contentment. - -This is the story of the Great White Beaver and the Lake of the -Enchanted Waters. - - - - - - - -TRADITIONS - - -80. GANON, THE SENECA WAR CHIEF - -Ganon was a Seneca war chief. Having called a council, he said, “We -must go to see the Cherokee, and find out whether we can not agree to -be friendly and to live in peace hereafter.” The people consenting, the -chief continued, “We must purify ourselves thoroughly before we start; -this will take ten days.” Thereupon a great many went off into a deep -forest. All were men. There was no woman in the company. When they got -into the deep forest they took medicine to make them vomit. This they -did every morning for ten days, in addition to bathing and swimming and -washing their bodies each day. - -At the end of ten days the chief said, “We shall go now on a high hill -and there make a trench the length of a man’s body. Then we will put a -man into it, placing boughs across so he can not be seen, and on top of -all the whole carcass of a deer.” - -Now, they had invited Sʻhadahgeah to come down, and the people staid -near the trench. The man under the bush heard a noise, and saw a common -eagle come, eat a little, and then go off; then the eagle came back -again, ate, and went away in another direction. It seemed as if it -notified other birds, for they also came. The man who was lying -underneath the brush scared them away, for they did not want common -birds to eat the meat. After a while the concealed man heard a -tremendous noise, which he knew was made by Sʻhadahgeah, the bird they -wanted. Sʻhadahgeah is a very cautious bird; it looked everywhere -before beginning to eat the meat. The man got his hand carefully around -the bird’s tail, which he held firmly, and when the bird flew away he -pulled out one feather. It took two years to get a full tail of -feathers; hence they had to entice down a good many birds in this way -before they got enough for the purpose. When secured, the party was -ready to start for the Cherokee country. - -Many days were required to reach the land of the Cherokee, who had -built a fort around them so that an enemy could not enter. The Seneca -got there early in the morning, when the gate was open. Two of the -Seneca dancers, adorned with feathers, made a noise like a whoop. When -the Cherokee heard this they came out, whereupon they saw the two men -singing and dancing. “These men must have come on some errand,” said -the Cherokee chief. When the two men came nearer they said: “We wish to -meet in council, as we come to talk about something important.” All -turned and went toward the lodge of assembly. All the Seneca had come -directly there, but only the two were singing and dancing. The lodge of -assembly was crowded. The Seneca sang and danced until tired, when they -stopped. The Cherokee did not dance. The Seneca chief said: “Now I will -tell you for what purpose we have come to you through the forest. We -have thought among ourselves that it is time to stop fighting. You and -we are always on the lookout to kill one another. We think it is time -to stop this. Here is the proof, if we agree to be friendly. Here is -the wampum. If you and your people are willing to be friendly, you will -take this.” With these words he held out the string of wampum as their -credentials. The Cherokee chief, coming up, met the Seneca chief, -saying: “I will take it and hold it in my hand, and tomorrow we will -tell you what we have decided to do.” Then turning, he said to his -people: “Go home and bring food to this lodge of assembly.” Thereupon -all brought from their homes so much food that there was a great pile -lying across the lodge of assembly. All ate together, but could not -consume the whole amount. - -The next day they ate together again. “We have decided among -ourselves,” said the Cherokee chief to the Seneca, “to accept this -wampum, to be friendly with you, and to bury all the weapons of war so -no man may reach them again.” In response the Seneca chief said: “I -thank you. We are very glad that you have accepted our offer, and now -all of us have put our weapons together, and the white wampum shall -hang between us, and the belt shall be as long as a man, reaching down -to the ground.” The Cherokee said to their people: “Now is the time for -any of you who wishes to do so to pick out relatives from among the -Seneca to be adopted.” - -When the notice was given the Cherokee women picked out one man, -saying, “You are to be our uncle, our mother’s brother.” Some other -woman took another for a brother; and finally all were taken except -Ganon,[365] the chief. Then Ganon, being above a Cherokee, said, “No -one has a right to take Ganon away, for a young man is here who will -claim him as his father.” At this, the young man, walking up to Ganon, -said, “Father, I am glad to see you. Now, father, we will go home.” -Speaking thus, he went to his mother’s lodge, taking his father with -him, and it was found to be he. He took him to the lodge where Ganon -spent the first night, and the young man was really his son. When Ganon -came to the lodge he recognized the woman. Everyone was pleased with -the place and relationship. - -A good many days later a man came to the village from the East—the -Great Salt Water. He came from the Seoqgwageonon [366] tribe to -challenge them to a ball play, and he told how many days it would be -before his people would come. They came at the time appointed. The head -man was dressed in skins which were so long that they touched the -ground. Next day the Seoqgwageonon began to bet with the Cherokee. The -Seneca were there. The bet was two very heavy, costly skins, and other -valuables. The Seneca and the Cherokee said, “We can not say that we -shall win this game, but we are willing to play.” The play began. The -Cherokee lost the game. Then the Seneca said, “We shall try this time,” -and they bet again heavily. All were ready. They put their netted clubs -to the ground. After a little swift running, the Seneca brought the -ball to their goal, making a point. After the game had continued a -while, having made all the points agreed on, they won the game. They -now doubled the bet, and again the Seneca won. They won the third game -also. Now the Seoqgwageonon said, “We will try the race with you.” - -The ground was quite level, and the opening was very broad. The -Cherokee chose a Seneca runner. They were to run the first time without -betting, and to bet on the second running. The men ran to the post, and -his people, seeing that the Seneca runner was just the thickness of his -body behind as they reached the post, asked him whether he had done his -best. He replied, “No; I have not.” Now they bet and the second, the -real race, began. At the middle of the course the Seneca runner said to -the other, “Do your best, for I am going to do mine.” The Seneca left -the other far behind, winning the race. Now the Seoqgwageonon said, -“There is yet one race, the long race, which we shall try.” The -Cherokee said, “We have won everything from these people. I believe it -will be best to let them win one game. If they lose all, they may make -trouble.” So they selected a Cherokee to run, who was beaten, whereupon -the Seoqgwageonon went home. - -In two days another man came to say in behalf of the Seoqgwageonon that -he had come to challenge them a second time, and that they were to meet -halfway and have a fight. The Cherokee said to the Seneca who were with -them: “You are so few in number here with us that we do not want to -have you killed, so we think you would better go home.” When the time -came, the Cherokee met and fought with the Seoqgwageonon and were -beaten. Three years later the Seneca went to visit the Cherokee. On -this occasion they heard all about the fight, and the Cherokee told -them that the Seoqgwageonon had said, “We should like to fight with the -Seneca, for I am a double man; I have two virile members.” So the -Seneca held a council and decided to fight them, saying, “We shall try -and see whether he has two virile members.” The Cherokee volunteered to -guide the Seneca. They traveled many days until they came to a place -where the Cherokee said, “This is as far as the Seoqgwageonon usually -come to hunt.” They came to a path, and finding a footprint, they -waited there for the man who had made it. Soon they saw a man carrying -meat on his back. “We must take that man,” said the Seneca, “but let us -be careful lest he hurt us.” When he came near they ran at him. As soon -as he saw them, he whooped and dropped the meat. Then he drew his bow -and arrow to shoot, but before he could select his arrow, he was taken -captive. They caused him to stand in the middle of the assembly, -saying, “Let us see whether he has two virile members. “When they saw -he had only one, they said, “Now we want your people to stop saying -they have two virile members.” Thereupon the Seneca went back to the -Cherokee village. - -Soon a runner came from the Seoqgwageonon, who told the Cherokee that -they wanted to have war with the Seneca and that he had come to -challenge them. The Seneca answered, “We will try to gratify them;” so -they started for the Seoqgwageonon village, guided by the Cherokee. -They came to an opening, from which it was one day’s journey to the -first village. Stopping at a hill in this opening, they were about to -send two messengers to the Seoqgwageonon when the Cherokee said, “You -must send them so as to arrive at the village about sundown.” They did -this. When the messengers arrived near the village they saw that the -Seoqgwageonon were playing ball. The messengers then went around to the -south side and threw sumach darts, so as to deceive the other Indians -into thinking them of their own people. The Seoqgwageonon so regarded -the messengers, hence they did not take notice of them. The messengers -having killed a man, scalped him, and rushed off whooping. On the way -home the Seneca kept saying to one another, “Djágon—brace up, take -courage.” About dusk they saw dust rising from the ground a good -distance behind. The Seoqgwageonon on horses were pursuing them. The -Seneca saw that they would be overtaken in the open, so they hurried to -a dry creek with overhanging banks, where they hid. Soon the horses and -dogs drew near, but the dogs failed to find the Seneca and the pursuers -went on. Shortly they returned, but again failed in their search. - -The next morning the Seneca went on to Odaiadon, where there was an -opening into a forest. The messengers soon saw the dust a second time -and knew from this that they were being pursued. In a little while they -could see the horses which were coming on them; soon the horses were -near. The arrows of the Seoqgwageonon whizzed past them, and now their -enemies were almost on them, but the runners were at the opening, where -their people were arrayed in the form of a horseshoe. As soon as the -pursuers got into this formation the Seneca closed in on them, -capturing and killing all but one, who, being in the rear, turned and -fled in time. The two Seneca now followed the horseman until they saw -that he met a crowd. He talked to his people, and he and they went back -together to the country of the Seoqgwageonon. - -The Seneca and the Cherokee now went to the Cherokee country, and in a -month the Seneca returned to their own place. - -After a while the Seneca said, “Let us go again to our friends, the -Cherokee.” When they arrived there all were glad and invited them to -their lodges. They said to the Seneca: “We hear that the Seoqgwageonon -think the Seneca are dangerous and bad people. They themselves are -fortune-tellers and can see what other people are going to do, but they -can not tell what the Seneca are going to do. They are magically more -powerful than the others.” During this visit they merely amused -themselves with games and other sports. - - - - - -81. HATCINONDON:[367] A HISTORICAL TRADITION - -Hatcinondon was a great warrior, the greatest among the warlike Seneca -of the Iroquois Confederation. - -Once Hatcinondon led a large company of warriors to the Cherokee -country on a raid. In time they arrived at a place called Oyada [368] -Thadinongeh, which was within the Cherokee country. They knew well that -the Cherokee were on the lookout for them. Having reached this place, -Hatcinondon told his men to remain where they were, and that he would -go ahead to spy out the land and to learn what could be done. Then he -departed from the camp of his men. Soon it was discovered by the enemy -that he was in the Cherokee country, and he was closely pursued by -them. He fled into a region covered with a heavy growth of reeds, which -was in two great sections, with a narrow strip of comparatively clear -land between them. Hatcinondon managed to escape into one of these -stretches, unobserved by the enemy, who believed that he had concealed -himself in the other part. So they set guards at the narrow strip of -land dividing the two sections of reedy land. After they had set fire -to the reeds and burned them up they made a careful search for his -charred body; but Hatcinondon had fallen asleep from exhaustion in the -other stretch of reeds. During the night, however, two men came to him, -who seized him by the arms, saying: “We have come for you.” When they -had brought him to the place whence they had been sent, they said to -him: “We have now brought you to this man who sent for you.” Whereupon -the two men pointed out a lodge, with the words: “There is where the -Heron lives who sent for you.” Hatcinondon went up to the lodge, but -could find no doorway; but after he had searched for some time without -success he heard a voice on the inside say, “Come in!” and a door -opened of itself, and Hatcinondon entered the lodge. Within he found a -man, who said: “I sent for you, and you have now come. Are you not -hungry?” At this Hatcinondon thought: “This is a strange way; this is -not the way I do. I would give the food at once.” But Ne Hononhsot, -knowing the thought of Hatcinondon, laughing, remarked: “I said that -only in fun.” Arising, he got half a loaf of bread made of corn meal, -half a wild apple, and half a pigeon, which he offered to his guest. -Hatcinondon said, laughing: “How little it is that will satisfy me.” To -which Ne Hononhsot answered: “If you eat this I shall give you more.” -As soon as Hatcinondon began to eat he saw that as he ate everything -became whole again, so that he was not able entirely to consume -anything. He was finally satisfied with what he had eaten. Then Ne -Hononhsot said: “Now that you have finished eating I will speak with -you further.” - -While Hatcinondon was speaking he heard footsteps of someone -approaching on a run, and suddenly the door was thrust open, whereupon -the Sun came in so quickly and with such brightness that he had to hold -his head down to shield his eyes. The newcomer conversed with Ne -Hononhsot but Hatcinondon could not understand a word that was said. In -a short time the visitor started off toward the east. Then Ne Hononhsot -said to Hatcinondon: “This man is the one whom you Seneca call Endekha -Gaahgwa.[369] It is night now down on the earth, so he is hurrying -toward the east. He told me of a great battle that is now ended.” - -Ne Hononhsot was indeed Hawenniyo, and he said: “This is what I -expected when I created human beings. I thought they would fight. The -man who has just been here is the one who watches on the earth below. I -want you to know that when you meet an enemy who shoots at you, you -must not run away but must walk straight up to him. He shall not hurt -you. An arrow shall not kill you. It is something else that shall kill -you. Now you shall eat again.” Ne Hononhsot next gave him the same kind -of food, one half of each object. Then he continued: “I am the cause -that the Seneca do not now fight with the Cherokee, for I love both -tribes. When you return home you will find all your people there, and -they will know that you are alive. When you get back to your party of -warriors you must tell them that they must leave the warpath at once -and cease fighting, returning to their homes and remaining there until -they shall find something to satisfy their wants. Now my messengers are -ready to lead you back to your camp.” - -Going out of the lodge, and directed by the messengers, Hatcinondon -passed through an opening and soon found himself in the reeds where he -was before he had been called away, and then the messengers departed. - -Returning to his party of warriors, Hatcinondon told them what he had -seen and heard. All went home, where they held a great council, and it -was there agreed that the party should go to the Cherokee country in a -couple of days. At the appointed time they started, while Hatcinondon -went directly to the Cherokee lands again. He was not afraid, for he -knew that an arrow would not kill him. In time the Seneca met the -Cherokee, and a fierce fight took place. Remembering what he had been -told, Hatcinondon, going straight to the enemy, killed and scalped a -Cherokee warrior, whereupon he immediately proclaimed, “I have killed -and scalped a warrior. My name is Hatcinondon.” He did this before any -of the Cherokee knew that he was there. They had a great battle and -many were killed. After the fight the party of Hatcinondon retreated to -their homes. The news soon spread that this party had returned home -with scalps. - -Shortly after this affair another Seneca party started away to fight -the Cherokee, and Hatcinondon accompanied it. They soon encountered the -Cherokee, and in the ensuing fight Hatcinondon was captured. He was led -away, bound, to the Cherokee village, where a great council of war was -held. It was a standing rule with the Cherokee that when any person -from the Six Nations of the Iroquois was captured his or her fate was -left to the decision of two women, whose privilege it was to determine -how such a person should be tortured. These two women at this council -decided that Hatcinondon should be hung up and tortured to death by -fire. So he was securely bound to a tree, the war post, and wood was -carefully piled up under and around him. He had given himself up as -lost. They were about to set fire to the pyre of wood when a violent -rainstorm came up, causing the women to defer the execution until the -storm should have passed over. All the people sought shelter from the -storm, leaving Hatcinondon tied to the war post. While there alone he -saw an old woman coming toward him, who said: “My grandson, you think -that you are going to die, but you are not. Try to stir yourself.” -Thereupon, moving himself about, he found that his bonds were loosened -and that he was free. “You see now that you are free,” she said; “I -thought that I would come to return your kindness. You remember your -people once made a circle of fire and I was in the middle of it. You -recall, perhaps, that you saw a toad in the middle, and that you saved -the toad, placing it in your bosom. I was that toad. You carried me -until you came to water, in which you placed me. This is the reason I -am returning your kindness, for I see that you are in trouble now. I -brought that rainstorm and now I want you to run in the direction of -the next stream, and you must continue down the stream.” - -When the rainstorm was over the two women returned to the war post, -only to find that Hatcinondon had escaped. They gave the alarm at once, -and the warriors assembled, calling the dogs, which forthwith took up -the trail. Soon they reached the stream and followed the current. As -Hatcinondon fled he came to a tree that leaned over the water. He found -that the trunk was hollow and that he could get into it from the water -and then crawl farther up. Here the dogs lost the trail and finally the -pursuit was abandoned. When the pursuers had departed he heard two -people approaching the spot, talking. Presently they sat on the tree at -the very place where he was concealed. He overheard them say, “It is -wonderful how that man escaped from us.” Hatcinondon was very careful -not to cough lest he should be discovered. But at last he heard them -depart and there was no further sound of talking. At last, having come -out of the hollow in the tree, he went southward, down the stream. When -night was approaching, while walking along he heard a blow which -sounded like that of an ax on a tree. Being greatly frightened, he -became very wary in his movements. While standing listening, he saw -three men, who had made a fire where they were going to camp for the -night. When darkness had fully set in he crept up stealthily, shielded -by a very large tree. Standing behind this tree, he saw that the men -were sound asleep and were snoring. Without disturbing them he secured -their weapons, with which he armed himself, carefully hiding those he -did not need. Then with an ax he killed the three men, whom he scalped. -Thereupon he said: “The blood is too strong, so I shall go aside from -this place.” - -Taking their provisions, he went to a neighboring stream, where he made -a fire. Having done this, he went back and dressed himself in the best -of the garments of the slain men, for he was entirely naked; then he -returned to his fire, and, having cooked his meal, he ate it. When he -had finished his meal he prepared and painted the three scalps. - -The next morning Hatcinondon, taking with him what provisions they had, -traveled in a great circle until he had found the path by which he and -his party had come to that country. Discovering fresh tracks leading -both ways, he learned that his friends were still in the country. As he -went along the path he saw smoke ahead, at the sight of which he -stopped and listened to see whether he could hear Seneca speech. He was -delighted to hear Seneca terms, and displaying the three scalps on a -stick he called out, Goʹweh, goʹweh! three times. When his friends -heard this, shouting for joy, they ran to meet him. They saw indeed -that he had three scalps and brought him to their camp fire. They were -glad that he had been found for they had watched day and night for his -return, but had about concluded that he had been killed. Setting out -for home, they found all their people well. This is the story. - - - - - -82. GODIONT [370] AND THE SʻHAGODIYOWEQGOWA - -In Genesee Valley is Dedioitgeon—the mouth of a gully. In that place -lived the Seneca people. Godiont, the principal woman in the village, -had a meeting with a Sʻhagodiyoweqgowa, who said to her, “We think it -would benefit your people for us to settle permanently at Dedioitgeon.” -Godiont thought it was good and kind in them to do this, and so she was -glad. Afterward when anyone was sick she went to that place and called -on the Sʻhagodiyoweqgowa for assistance. She invited them to come to -her lodge, and got a pot of corn soup ready for them. They came in -person, and having asperged the patient with ashes and having blown on -him, they ate the corn pudding. The Sʻhagodiyoweqgowa said to Godiont, -“Whenever you invite us to come, you must have the pot ready, for we do -not wish to wait. After we have arrived we want to do our work -quickly.” - -Once there was a man who had not much substance, who thought he would -fool the Sʻhagodiyoweqgowa. Going to their place, he invited them, -saying, “Your help is required at a certain place” (naming it). They -went there, but found no one, and nothing was ready. After waiting a -while, the chief one said: “We have been trifled with. This will not -do. Godiont did not do this. Some other person has trifled with us. The -one who has done so must die. We are not to be trifled with. The people -must understand this. It is best for us to move away from this place.” -“I will tell you,” said he to Godiont, “what I want you to do. Make -masks as near like our faces as you can, and let men wear them, and we -shall work through these masks and thus help the people.” “Soon the man -who has trifled with us must come here,” said the oldest -Sʻhagodiyoweqgowa, “and you shall see what will happen to him.” Soon -the man came on a run. He was in a kind of crazy fit. Coming right to -the spot where the Sʻhagodiyoweqgowa were, he fell down and began to -vomit blood, and finally died. After that day the people knew it was -wrong to make fun of the Sʻhagodiyoweqgowa. - - - - - -83. SʻHAGODIYOWEQGOWA - -The inhabitants of a village saw an enormous Sʻhagodiyoweqgowa -approaching, whereupon they were very angry and provoked to see that it -could think of coming; so they got their bows and arrows ready to -shoot. But the Sʻhagodiyoweqgowa called out: “Your arrows can not kill -me. I have not come to harm you. I have come for tobacco, and you must -collect voluntary contributions of it and give me all that you can -spare.” They did not shoot, for they well knew that their arrows would -have no effect except to make the Sʻhagodiyoweqgowa angry and -revengeful. So they collected a quantity of tobacco, which they gave to -him. Then he left them with the promise that he would never trouble -them again if during their tobacco harvest they would always set aside -a portion of this soothing plant for him. He kept his promise, as he -never molested them after this. - - - - - -84. SʻHAGODIYOWEQGOWA - -The Onondaga say that Sʻhagodiyoweqgowa live in a cave among rocks near -their reservation. They assert as a fact that they have seen -Sʻhagodiyoweqgowa going along in front of these rocks and entering the -cave, and they believe that many Sʻhagodiyoweqgowa live in that place. -Sʻhagodiyoweqgowa are represented by the so-called False Faces, or -maskers, of the Iroquois. - - - - - -85. GENONSGWA - -Three men were hunting in the woods. One of them, who was married, had -his wife and child with him. While the men were off in the forest the -woman and child remained in the lodge. The child was small and swathed -to a cradleboard. - -One day when the woman returned to the lodge with water from a near-by -stream, she heard talking, and, looking into the lodge, she saw a woman -dressed in stone. The woman had taken up the baby and was rocking it on -her knee, singing, Aʼuwah, aʼuwah (such good eating). Every little -while she would take a bite out of the child’s cheek. The child -screamed. Then spitting on her hand and rubbing the cheek, it became -whole again, and the child stopped crying. The mother stood near the -door, and seeing all this, was terrified. “Now we are going to die,” -said she to herself. The Genonsgwa (Stone Coat Woman) looked up, and on -seeing the mother bade her come in and be not afraid, as all would be -well. Toward night the hunters returned. When they saw the woman -dressed in stone, they were afraid, but the Stone Coat Woman said, “I -have come to help you in hunting.” - -So they all lived together. The men went hunting day after day and had -good luck in finding game and bringing home meat. - -One evening during this hunting season the men said, “We have found a -pond not far away that has a great many beavers in it.” The Stone Coat -Woman said, “I will go with you tomorrow.” The next day she went to the -pond, and having cut a small circular hole in the ice, called to the -beavers to come out. A number came out; these she caught and killed. -Then she called again and more came out; she killed them, too, and so -she continued to do till the hunters had as many as they wanted. The -men skinned the beavers and kept the furs. The Stone Coat Woman fell to -eating the bodies raw. - -One morning the Stone Coat Woman said to the hunters: “A visitor is -coming, and you must do all you can to defend yourselves. My husband is -mad, and perhaps he will kill us all. When I left him, I ran away and -came to you; he is angry, and when he comes I will fight with him as -well as I can. You must be ready with a basswood stick. Sharpen it and -harden it in the fire a little to make it effective. When he throws me -to the ground, as he will do, you must spear him from behind and kill -him. He will come some time this afternoon. Then you must be on the -lookout for him continually.” At last they saw him approaching; he came -up and talked with his wife. She begged him not to make any trouble, -saying she would go home with him, but he would not listen to her -words. He saw there were two men there; so he became jealous and began -fighting. He knocked down his wife, and as he leaned over to beat her, -the men ran the basswood spear into his body, thus killing him. Then -the woman, having gotten up, said: “I do not know what will happen to -us now, for my husband has two brothers, who know he is dead, and who -will come here and kill us. The river is open; you have canoes and must -escape that way.” - -The Stone Coat Woman then went off alone; the others took to their -canoes. As they were pushing out into the river, a man came to the -shore, calling to the oarsman to come back a moment; refusing to do so, -he pushed farther out. Thereupon the other man called out, “It is lucky -for you that you did not come back, for I came to eat you.” So these -people had a narrow escape. - - - - - -86. GENONSGWA - -A long while ago, while some Seneca were out hunting, a Stone Coat came -up to them, saying: “I should like to remain here with you, and I think -that you will derive good luck from me. You can have all the skins you -need and meat enough to live on. I will take the rest.” The Seneca -agreed to this. - -The next morning the hunters had great luck in hunting. When it was -time for them to go home for the season, the Stone Coat said, “I will -pack each man’s load of meat and skins.” They had dried meat, -buckskins, and furs. The Stone Coat packed in a single bundle what he -thought each man could carry; then he shook each bundle till it became -small. He told the men to cast their bundles on the ground when they -got home, and that they would become as large as when he began to pack -them. Bidding them good-by, the Stone Coat said, “I hope you will all -come to this place next winter; then we can all be together again.” - -The next winter these hunters went back to the same hunting-ground, -whereupon another Stone Coat came to them, who said, “My father has -sent me here to bring one of you hunters to his home; he wants him as a -son-in-law.” One of the men volunteered to go, saying, “Probably we -shall be better off; perhaps we shall live longer by doing as he -wishes”; so he accompanied the Stone Coat. When they came to the Stone -Coat’s house, the old man said, “I sent my son to bring you here. I -want you to marry my daughter. You must not be afraid. I will make my -people understand that they must not touch nor harm you.” So the man -married the Stone Coat’s daughter, although the old man said that his -people would be surprised at his giving his daughter to a Seneca. - -The Stone Coat rubbed his son-in-law’s hands, feet, and body with an -object like a bone, and then told him to go out hunting. The young man -felt himself growing so strong that he felt he could carry off -everything he laid his eyes on. There was a certain young man of the -Stone Coats who loved the old Stone Coat’s daughter and wanted to marry -her. Being angry with the Seneca, he came up to him, saying, “You and I -must have a foot race. If I should outrun you, thereby winning, I shall -cut your head off and take your wife. If you win you may cut my head -off.” The appointed day came, and all the Stone Coat people assembled -to see the race. The young man’s father-in-law said, “You need not be -afraid. I will help you.” Taking some substance out of a stone box, he -rubbed it over the man’s body. Thereupon he and his opponent, locking -arms, ran until they reached a tree, when they were to have let go and -run on, but the Stone Coat held on to the man’s hand, so that their -locked arms bent over the hemlock tree. When they got nearly to the end -of the tree the Stone Coat let go, causing the tree to spring back, -throwing the man backward a good distance. The young man, hurrying -forward, outran the Stone Coat, and cut his head off in the presence of -all. - - - - - -87. GENONSGWA - -Once while a man was out hunting in the woods he saw that a Genonsgwa -was following him, and thereupon he began to run for his life. Finally, -when closely pressed, he ran up on a tree trunk which in falling had -become lodged on another. The Stone Coat stopped and stood looking -around, but he could not find the man, for his body was rigid on -account of his Stone Coat, so he could not look upward. Then the man -saw him draw from his pouch a magical finger, which he placed in the -palm of his hand. The finger at once raised itself, pointing to the man -in the tree. When the man, who was a fast runner, saw the magical -finger pointing at him he knew that he could slip down from the tree, -snatch the magical finger, and escape with it. He did so. Stone Coat -shouted after him, begging, praying, and promising to be his friend -forever if he would give back the magical finger. The man was afraid to -go near Stone Coat lest the latter might deceive and seize him; so -finally he threw the magic finger back to the Stone Coat. Ever after -this particular man and the Stone Coat were on friendly terms. - - - - - -88. GENONSGWA - -At times men got lost while hunting in the forest, and it was supposed -by their friends that Stone Coats ate them. - -Once three Seneca went out on the warpath against some other tribes. -They journeyed directly westward from the place where the Seneca lived. -After a day’s journey they encamped in a deep ravine at the head of a -stream. When they had made their fire they saw a fine-looking man -coming toward them. When he came up, he said: “I think it well to do -what I am going to do. I have come to tell you that there are hundreds -of people on the warpath who intend to eat people. Tonight you must -camp here. They will make their camp in sight of yours. One of you -three must go to their fire and say: ‘Hallo, I have discovered your -fire. Where are you going?’ They will answer: ‘We are on the warpath.’ -Your man must reply: ‘I, too, am on the warpath,’ to which they will -respond: ‘Well, we must fight.’ Then your man must leave them and come -back to your camp.” - -The Seneca soon afterward saw men come and make a camp a short distance -away. Thereupon one of the three hunters, drawing near them, said: -“Hallo, I have discovered your fire. Where are you going?” “We are on -the warpath,” they replied. “So am I,” he answered. Looking around, he -saw stone clothing lying against one of the trees, while the owner of -the clothes was resting on the ground. The people were all Stone Coats. -The next morning the Stone Coat army went up the ravine toward the -Seneca camp. They made a terrible noise, for all the army sang, “We are -going to eat the Seneca tribe.” When the Stone Coat force had gone -about halfway up the ravine, filling the entire space between them and -the Seneca, with a great whoop they rushed forward. But at that moment -great rocks rolled down on them and great trees fell on them, killing -them, and the Seneca saw a strange, wonderful man running along on the -top of the rocks and trees. Whenever he saw a Stone Coat head in sight, -he would hit it, killing its owner. Only one Stone Coat was left alive, -and he, having escaped, was never seen again. The man who was throwing -down the rocks sang all the time that the Seneca tribe could stand -against anything—against the world. When the contest was over, the -strange man came to the three men, saying: “I am the one whom you call -Hawenniyo. It is I who saved you. I did not make these Stone Coats. -Something else made them.” And Hawenniyo said further: “I want you, the -Seneca people, to be the most active of all tribes in every kind of -game or contest and in hunting.” - - - - - -89. GENONSGWA - -When the Seneca lived at Canandaigua one of their medicine-men notified -them that something terrible was about to happen, something which would -cause many to lose their lives. At this they were greatly frightened; -they quarreled with one another and became suspicious even of their own -children. - -One night a great uproar was heard in the village, and jumping up from -their couches, men, women, and children, running out of their lodges, -fled as fast as they could in every direction. The weather was very -cold. Among the people of the village was a woman who two days before -had given birth to a child. She ran for her life, holding the infant in -her arms; it was wrapped up and she carried it as a bundle. On the way -she determined to throw the bundle down so as to be able to run faster, -and on coming to a tree having a hole in one side, not far from the -ground, she dropped the bundle into it. This was a bear’s den, and as -the bundle fell into the hole the old bear found it. The woman, running -for her life, overtook some of her people, who asked her what she had -done with the child, but she made them no answer. After many had been -killed, the enemy (who were Indians) disappeared, and the Seneca made -new homes for themselves. - -In the spring, while on a hunting expedition, a man came to a chestnut -grove, where he camped. The next day while hunting he saw a she-bear -with cubs. He killed the old bear. As she fell over, she struck one of -the cubs, which cried like a child, while the other cubs ran up a tree. -The hunter, hearing the cry, thought it very strange. When he came near -the spot, he saw a small boy, who ran away crying. The boy was so wild -that the man could hardly catch him. He cried all the time. The hunter -said: “Stop crying, nephew; nothing will harm you. Stop, nephew!” The -little fellow answered: “You made me cry. You killed my mother; you -have made me very miserable. Over there are my brothers” (pointing to -the tree). “I should not have killed your mother had I seen you first,” -said the man; “but how came that bear to be your mother?” The boy, who -was covered with hair, replied: “I will tell you. When your people fled -from Canandaigua in the evening of the attack on them, I was thrown -away. I was then only two days old, but I remember everything. I knew -my mother’s mind. I was a burden to her when she was trying to escape, -so she dropped me into the hollow trunk of that tree over there, where -a bear happened to live. The bear caught me as I fell, and said that I -should live with her children, and that she could keep us all. My -mother threw me away to die. The bear is the mother who nursed and -cared for me.” - -“Very well,” said the man; “I know this is true. You will be my son -now.” The boy did not like this, but he agreed to it at last. The man -promised that all he had or would get should be his. He stopped crying, -and the man, strapping him on his back, carried him to camp. After -this, whenever the man went out to hunt, he tied the boy so that he -could not get away, until one day the boy said, “Do not tie me. I will -never leave you” (his nature had now become human). The hunter had -buried the mother bear without taking off her skin. As the boy had -promised not to run away, the man let him go with himself to hunt. The -boy seemed to have some way of knowing where bears lived, but he never -told his father where a female bear was, only where male bears were to -be found, and his father shot them. This man had always been a poor -hunter until he found the boy; afterward he had wonderful luck. Some -time having passed, the man said, “We must go back to our own village.” -When they reached home the boy said, “That woman (meaning his mother) -will see and know me.” “Pay no attention to her,” said the man; “she -threw you away.” - -They had been home two days, when the woman heard that the hunter had -brought back a little boy (the hair had fallen off the boy and the man -had made him clothes). Visiting the hunter’s lodge, she watched every -movement of the boy. He was afraid of her; he knew her thoughts when -she threw him into the tree and knew them now. He said, “This man is my -father; he brought me home.” But she made up her mind the boy was hers -and urged him to go home with her. One day, when she knew the hunter -was away, going to his lodge, she tried to catch the boy, but he ran -into the woods, crying from fright. She followed him. The hunter came -back, and not finding the child, looked for tracks, soon discovering -that the boy had fled from his mother into the woods. The man was -sorry, for he was afraid he would never see the boy again. He searched -for him for several days. Then he happened to think that perhaps he had -gone to their old hunting lodge. On finding him there, he asked, “Why -did you leave me?” The boy answered: “A woman followed me. I thought -she was going to kill me. She called me her son. I did not like it. I -told her I had no mother, but she tried to catch me. I would rather -live here all the time.” The man was willing, so, having built a better -lodge, they remained there. The boy was an industrious worker and the -man became very fond of him. One day the boy said, “I want a playmate.” -“All right,” replied the hunter; “your mother is going to have a child. -I will bring it.” This did not satisfy the boy, who wanted a companion -near his own age. So, going to the settlement, they brought back the -man’s sister’s child, who was only a little younger than the -bear-nursed boy. - -Now there were three in the lodge. When he went off hunting the man -often left the boys at home, telling them not to go far from the lodge. -After the lapse of time, however, they began to venture farther and -farther away from the lodge, until one day, when they were quite far -off they saw that the leaves and grass and hills and valleys and -everything else were moving together westward. Looking more closely, -they saw a large body of land moving, even with game on it and moving -as if it were a river. Presently they noticed a coon sitting on the -moving ground and going along with this stream, or river, of land.[371] -Watching it made them forget everything. As the coon looked at the boys -they were about to shoot it with their bows and arrows; one indeed drew -his bow, but the coon held up his paw against his face to ward off the -arrow. At last the elder boy said: “Let us go home now; we will come -here tomorrow and play all day.” - -When the hunter came back he had killed several bears and had driven -one to the lodge. Calling the boys, he said, “I drove this one home -only to let you have a hand in killing it.” Instead of killing the bear -at once they plagued and tormented it. When they had killed it the man -was well pleased and told them that was the way they must do -thereafter. - -The next day, as usual, the man when starting off cautioned the boys -not to go far from the lodge, for if they did they would meet with -trouble. But they were so anxious to see the place where they had been -the day before that he was scarcely out of sight when they started off. -They found that the river of land flowed on the same as it had the day -before, the only difference being that it was running more rapidly. -They resolved as they saw the animals riding on it that they would do -likewise. The younger boy rode some distance on the land stream (it was -dry land, but moving just like a river; it was not wide, for a person -could jump across it). When the boy came back he said to the other, “Go -and try it; it is great fun.” “Well, go with me,” replied the other. -They tried it together. It was like sliding down hill; instead of -stepping off the “river of land” they would fall over on the land that -was not in motion, and then they would get up again. The smaller boy -said, “Let us continue on this stream as far as it goes.” The other -agreed to this. It was necessary that they should be always of one -mind. The smaller one said, “You go ahead.” “All right,” replied the -other. He ran on the stream and the other followed. They were having a -good time, as they could hear each other shout and laugh. After going -some distance the younger one decided to get off and run back, so he -called out to the other, “I will go back but will come down again.” It -seemed to them exactly like sliding down hill; it was fun to run -upstream as well as ride down. As the younger one got on again to go -down, his companion passed him, running up. It seemed that they were -going faster this time, and when both were on again, one called out to -the other, “Let us go as far as we can.” Soon they came to a place -where everything seemed to be passing in at a doorway. The boy behind -saw his companion go in at the doorway on the stream of land, and he -thought it was great sport. At that moment he heard a noise from within -which sounded as though some one had killed his friend; then he too -went in at the doorway, only to find that it was a place to snare game, -and that no one could get off after he had gone so far. All the game -went of their own volition, even as they themselves had gone. The -instant the elder entered the doorway the man of the lodge hit him on -the head with a hammer, killing him. Both boys were now dead. - -Two Genonsgwa lived in this lodge, and it was through their great -orenda (magic power) that everything was drawn to them. One of the two -said to the other, “Hai! now we will have something to eat,” and -running splints through the bodies of the boys, each took one to roast. -The two Genonsgwa did not seem to be of the same family, for each sat -on his own side of the fire and cooked for himself. As the bodies began -to cook the fat came out, falling on the fire and simmering. A body was -standing on each side of the fire, and one called out to the other, -“You are burning.” “Guah!” said the Genonsgwa, “that one has a voice, -but this one is roasting finely; it can not burn. When one begins to -burn the other tells him of it.” One of the Genonsgwa then began -eating. “Oh! how delicious this is,” he said, smacking his lips. After -he had eaten off all the flesh that was well cooked, he put the rest -back to finish roasting; thereupon the partially eaten boy said to the -body on the other side, “You are burning.” “How good they are; they -won’t let each other burn. It is queer game that talks like this,” said -one of the Genonsgwa. The Genonsgwa kept on roasting and eating until -one and then the other finished, neither leaving a particle uneaten. - -As the first finished he began to be in terrible pain; the other told -him that he must help himself, for he was eating his last morsel. Soon -he, too, began to groan, and he said to the other, “There is some -mystery about this game; it must be that which makes us so sick.” All -night long they groaned, each lying on his own side of the fire. Toward -morning one quieted down, and at break of day the other also ceased -groaning. The two boys were born again, and both Genonsgwa had died -from the terrible pain of giving birth to them. One boy said to the -other, “If these men had not bothered us, we should have been far from -here. Let them be as full of witchcraft as they can be, they do not -amount to anything in comparison with us. We have gotten through with -them. I have always heard that these men, our uncles, were very potent -magically, but they are not. This is why our father warned us not to go -far from the lodge. We will go back and tell him all.” While they were -there everything was moving. The game which was not killed passed -through the lodge. The elder boy said, “Let us go!” As they were -starting he saw his mother passing through the lodge; they stood there -laughingly, but did not speak to her. The younger said, “Now we will -destroy the lodge. Our uncles have done great harm to people. A man -should not eat another man. There shall be no more of this. Henceforth -men shall eat only game.” [372] The younger boy said this. Of the two -boys he had the greater power of witchcraft and was the first to be -born after being eaten by the Genonsgwa. He walked around the lodge, -throwing red paint such as they used to paint their faces; this action -stopped the movement of the stream of land and everything became quiet. -He then said, “Now, let us run!” They ran a short distance; on halting -and looking back they saw the lodge in flames. The Genonsgwa one after -the other burst with a loud report. - -When the boys arrived near home they heard singing, whereupon the -younger said, “Our father is feeling bad because he thinks we are -dead.” The other replied, “When we get to the lodge, you will tell him -of our adventure.” “No; you must tell him. He will believe you sooner -than he will me, for you are older,” was the answer. When they entered -the lodge, the hunter was sitting by the fire; his song was about the -loss of his children. “Father,” called out the boys, “we have been -hunting and we have come back. We have not been killed and we shall not -die. There is no trouble in the world for us, for nothing can harm us.” -The elder man, looking around, greeted his boys, whom he was very glad -to see. At night they began telling their adventures: How far they had -been; how they had seen a stream of dry land and had ridden on it to -the Genonsgwa lodge; how they had killed the two Genonsgwa and burned -their lodge. “And now,” said the younger, “we are going farther.” The -hunter said: “Your uncles are ferocious men; they have killed all my -people except you. You will find beyond the lodge you burned other -lodges; they are all inhabited by your uncles.” The younger boy said: -“I do not care about them. I meet all people with pleasure; their -action or treatment matters not. I am determined to try everything.” -The man made up his mind to say no more; he was astonished at their -resolution and became aware that his children were possessed of potent -orenda (magic power), and that, though there were many witches and -wizards, they were far above them all. The younger boy seemed to have -control of his father’s mind, and it was through his influence that the -father let them do as they liked. The advice of the younger was: “You -stay at home and never worry about us. We will go to see our uncle who -lives beyond Genonsgwa lodge; perhaps he will tell us some stories. We -are lonesome.” Their father said, “I am afraid that if you go you will -never come back. Your uncle is full of orenda, and it is his custom to -kill his visitors.” The little fellow answered: “Let us go. I want to -know all persons who possess orenda.” The hunter replied: “Beyond the -lodge you destroyed is another. Your uncle lives there, and beyond that -other uncles dwell. The first lodge is ‘three looks’ from here; the -lodges are all ‘three looks’ apart.” Having heard this, the boys -departed. - -When they came to the Genonsgwa place they halted; looking around, they -could see some object at a distance. There was the end of the first -“look.” Getting near to that object, they looked again, and seeing a -similar object, they went to it; then looking off at a distance and -seeing an opening in the woods, they said, “Our uncle must live there.” -They advanced cautiously, in the hope of surprising their uncle. As -they got out of the woods they saw a lodge, and as they came near it -there seemed to be no one in it, all was so quiet. The younger boy -crept up carefully, and making a sudden leap, sprang into the house, -calling out, “I have caught you, uncle!” “How are you, nephew?” said -the uncle; “I am glad you have come. I am sick; you shall give me -medicine.” “All right,” replied the younger boy, “whatever you wish -shall be done. What is it you take most pleasure in?” “It is this, -nephew,” said the uncle. “When a person comes to see me I play hide and -seek. If you find me, I lose my head; if I find you, I take yours.” The -boy looked around everywhere. The lodge was entirely empty, but he saw -hanging from the rafters where they met in a point, a very small bag, -and concluded it was there that his uncle would hide. The uncle told -the boys to hide first. The younger said, “All right,” for he had -decided where to hide. As was usual in those days, there was a very -large log on the fire, and the fire was all there was within the walls -of this lodge. The old man said, “The finder must go over the top of -the hill, and when the hider is ready he must call.” Thereupon the old -man went out, fastening the door behind him. The boys heard the clatter -of his bones as he ran beyond the hill. The younger boy said: “I will -go into the log and you go behind the sun. When you are ready I will -give the word.” The elder boy, flying off through the air, hid behind -the sun. Then the other called out, “Now, ready!” “This is what I do to -my nephews,” said the old man, as he came running into the lodge. He -expected to find them sitting around somewhere, but seeing no one, he -caught up his club and singing out, “Here you are; come out of this,” -he struck at the wall. He went to every part of the lodge, saying, as -he hit the wall with the club, “Here you are; come out.” The boy in the -log was looking at his uncle, laughing; the boy behind the sun was also -watching him, and could see the club as it hit the walls of the lodge. -When the old man’s time was up, he said, “Come out. I can not find you. -I give up.” As he said this, the nephew behind the sun showed himself, -and laughing at the old man, came down to the lodge. The other boy -crawled out on his hands and knees from the heart of the log. The old -man, laughing loudly, said, “Now I will hide; you go beyond the hill, -and when I am ready I will call.” They started off and had been waiting -some time when they heard the old man call, “Now, ready!” At this they -ran to the lodge. The younger, picking up the old man’s club, did as he -had done. At every crack and crevice he gave a thump, saying, “You are -here; come out.” He was sure the old man was in the bag, but he kept on -as though he did not suspect it. The man was so large that, even after -making himself small, he was so crowded that the boy could see the bag -move occasionally. At last, going up to the bag, he gave it a heavy -thump with the club, saying, “Come out, uncle!” The old man came out, -laughing, and said, “My little nephew, you are full of sorcery; no one -ever found me before.” The boy said, “It is customary when a person -makes a bet to live up to it. You have lost your head.” The man begged -his nephews to give him time to smoke. “No,” said the younger; “if you -had won, I should not have asked it.” Upon this he ran up, and catching -his uncle by the hair, cut off his head. Thereupon the elder boy picked -it up, and striking it against a tree, commanded that trees should -hereafter have heads (knots) on them, which could be used to make -ladles and bowls (to this day all trees with knots have the uncle’s -head fastened on them). Then they burned the home. The elder boy said, -“Our uncle has delayed us; otherwise we might have been a long way on -our journey by this time.” - -The youths traveled on until they found tracks, and not long afterward -they came to the edge of the woods, where they saw a lodge near by. The -younger said, “You stop, and I will go to this lodge alone.” The elder -boy saw his brother go into the lodge; then he waited a long time. -There were four witches in this lodge, and as soon as the boy went in -the old woman said, “Hurry up! get the pot over the fire.” The boy -looked on, thinking that very likely they were going to make a feast -for him. The girls were sisters of the boys’ uncles. The elder boy -getting out of patience waiting, at last called his fetish, the mole. -When it came, he said: “I have called you to take me to that lodge. My -friend went there, and I wish to see what has become of him.” They went -together into the ground. He told the mole to stop in front of the -younger boy, but underground. The women were such witches that they -knew when anyone was approaching. When the old woman was ready, she -said to the boy, “Come and sit on this side,” and to her eldest -daughter she said, “Lay a skin on the ground and put on the skin the -game that has come to see us.” The boy knew that she intended to kill -him. Another of the women took a mallet from the wall, but as she -raised it to strike him, the youth said, “Let the mallet strike the old -woman.” As the mallet came down, it struck the mother; and as the girl -raised it again, he commanded it to strike one of the sisters, -whereupon they began immediately to fight among themselves. The boy sat -commanding the mallet to strike first one and then another. There was a -terrible struggle, a great sound of blows, and at last there was -silence. All the women were dead. Then a voice from under the ground -asked, “What are you doing, brother?” Knowing that it was his comrade -who spoke, he said, “Oh! the women have had a little sport of their -own.” “All right,” said a voice behind him, for there stood the other -boy. “I got out of patience,” said he; “we might have gone a long way -on our journey if it had not been for these women. We will burn up -their lodge, after which I think we will go home. We have done harm -enough.” “What have we done?” said the other; “we have only put an end -to man-eaters, who have killed many of our people.” “Very well,” -answered the other, “I do not want my mind to be different from yours.” - -“There is one thing still to be done,” said the younger brother, “and -when we have finished that, everything will be right; but before we -undertake it we must purify ourselves. We will go to the river; you -must be very careful. I will go first, and you stay on the bank. Unless -we bathe and purify our bodies, we shall meet with misfortune, for many -of the people where we are going are filled with evil magic power.” -Coming to the river, they found very thick red water. The elder youth, -seeing the younger go into this water, thought it must be a great -pleasure; so without heeding his companion’s word of warning, he went -in also, whereupon the filth of the water gathered on his body and he -sank out of sight. His brother had great trouble in saving him. -“Perhaps we are sufficiently purified,” said the younger; “though if -you had waited until I called you, it would have been better. You have -caused me to fail in my purpose.” All the filth that had gathered on -his body dried, so he could hardly close his eyes. It was as much as -the other could do to get him washed clean. At last he was as before he -jumped into the red water. Then his companion said: “Now, let us go. We -shall come to a large village where there is ball playing.” - -They soon came to an opening, in the center of which stood a pole, and -many people were scattered around. As the two went forward the younger -said to the chief, “We have come to challenge you. What are your -rules?” “We wager our heads in betting,” replied the chief. “I thought -you had something else to wager. Everyone seems to bet heads,” said the -challenger. He saw there were many animals around, which these people -fed with heads. “There must be two on a side,” said the boy. The chief -told his people that the strangers challenged them to a game of -lacrosse ball and that there were to be two players on a side. “But you -must take part yourself,” said the boy; thereupon commanding a spider -to weave a web across the ball ground, so that the ball could not pass -it. When the game began the ball flew off in the direction of the -spider’s web and, hitting it, was thrown back. The elder boy, catching -the ball, ran for the first point, which he made, thus scoring one -point, at which he called out, “The game is mine; we have won, and the -game is finished.” “No; it is not,” replied the chief. “That is the way -we play,” retorted the younger boy; “whoever gets one inning has the -game.” The chief assented, saying, “You have won the heads of the men -you played with.” “Not true,” said the boy; “we bet with you; no matter -who did the playing for you.” Thereupon the elder boy, running up, -caught the chief by the hair and cut his head off, saying, “Do not let -us talk with the fellow; if it had not been for him we might have been -far along on the way.” The chief had wolves, panthers, and all kinds of -carnivorous animals. Going up to their dens, the younger boy ordered a -panther to come out, which it did, and then he said to it: “Your -masters wanted to feed you with human flesh; that is not the desire of -Hawenniyo. He put you on earth to be free; henceforth you must never -allow yourselves to be captured and fed with human flesh.” All the -animals rose and separated. To the bear the youth said: “I wish you to -eat that dead man’s body that lies yonder. Then go and never be seen in -this part of the country again; your place is among the cliffs and -mountains.” The people there asked the boys to be their chiefs, saying -that they had never liked the old man. The boys, having agreed to this, -commanded the people to remain where they were, as it was not the will -of Hawenniyo that his people should leave their old homes. - -The two brothers now started back, saying to the people: “Our father -will wonder why we do not return. You stay here. We will come sometime -to see you.” When they got home the younger one said, “We have finished -our work in the west; we have killed all the man-eaters. There will be -no more trouble of this kind hereafter.” - - - - - -90. BALD EAGLE SENDS MUD TURTLE AROUND THE WORLD - -A bald-headed old man lived on the top of a mountain, while his wife, -who had three children, lived near a lake about half the way to the -summit. It was the old man’s daily custom to go down to fish in the -lake. On his way home he gave some fish to his wife, and thus they -lived well and prosperously. - -After he had lived in this way many years, the old man became curious -to know how large the world is. Being the chief of his people, having -called a council, he said to the people: “I should like to know the -size of the world, and I wish some one would volunteer to go and get -this information.” One young man said, “I will go.” “All right,” -answered the old man; “how long will you be gone?” “I can not tell, for -I do not know how far I shall have to go,” was the answer of the young -man. “Go on,” said the old man; “and when you return, tell us all about -your journey.” - -The young man started on his journey, and after traveling two months he -came to a country where everything was white—the forests, the ground, -the water, and the grasses. He could not go farther. It hurt his feet -to walk on the white substance, so he turned back. On returning home he -sent word to the chief, who said, “I do not believe he has been around -the world, but we shall hold a council and hear what he has to say.” -The council was held, at which the young man said that he had not gone -very far, but that he had proceeded as far as he was able, and he told -all he knew about the White Country. - -The people, not satisfied with his relation, said, “We must send -another man”; so they despatched a second man, who was gone four months -before he returned. The old man again called a council, at which he -asked him, “Did you go around the world?” “No, but I went as far as I -was able,” answered the man. “Everything was as it is here until I came -to the White Country. I traveled two months in the White Country and -could go no farther. I could not have lived if I had gone on.” - -So the people sent a third man, who went on until he reached the White -Country, where he traveled longer than the second man. On coming back -he reported that the people there lived in white houses and dressed in -furs (looking like the animals). - -Encouraged by this, the old man sent a fourth man, who went on, -noticing everything, until he came to the White Country, whereupon he -crossed white rivers and white lakes, keeping on the run. He was gone -eight months. He said, “I returned more quickly than I went, for in -coming home I cut across in a straight line, reaching the green land -sooner than if I had come on the road by which I went.” - -The old chief now sent a fifth messenger, who ran nearly all the time. -He crossed the White Country and beyond found a place where there was -nothing but rocks, rocks, rocks. He had to climb very high and then go -down; so he went up and down until he wore off all his moccasins. After -being gone ten months he came back. At a council called by the old man -this fifth man said: “I have passed over the whole country and have -crossed rocky places. In returning I came straight home. The route was -not quite so long as the road by which I went. It can not be very far -across the world.” “How did you know the way?” asked the old man. “Oh! -I took notice of the trees. The tops of the hemlocks lean toward the -east, and our home is in that direction, so I followed the bend of the -hemlocks,” was the man’s reply. - -The old man, the bald-headed chief, was learning something all the -time. Various people went, one after another; each came back with a -story slightly different from those told by the others, but still no -one satisfied the chief until one man said: “I will start and will go -around the world before I return.” The old man looked at him; he was -very uncouth but strong. The chief said: “I think you will do, and you -may go.” Thereupon the man went home to his people, who held a council -of their entire tribe. Each one of their best travelers agreed to make -a journey by himself in a different direction, and afterward to come -home and tell all he had seen to the one who had promised the -bald-headed man to go around the world. So the man and his whole tribe -journeyed for forty months. At the end of this period they returned, -and, at a council, each told what he had seen. Then the old man whom -the chief had sent out announced his return. The chief called a great -council, before which the man appeared, telling all that he had seen -himself and all that each one of his nation had seen and related to -him. He finished with the words: “I have been all around the world; I -have seen all kinds of people, all kinds of game, all kinds of woods -and rivers. I have seen things which no one else has ever seen.” - -The old bald-headed man was satisfied. “Now I am chief of all people, -and you will be next to me. You will be second chief.” This was the -reward the man got for his journey. So he immediately took his position -as second chief. - -The old chief was the Bald Eagle. The man who became the second chief -was the Mud Turtle. The first man who went out was the Deer; his feet -could not stand the ice of the White Land. All the others were -different kinds of people (animals and birds). - - - - - -91. THE POOR HUNTER AND DJOGEON [373] - -Once there was a man who went hunting every autumn. In order to have -better luck he was in the habit of taking medicine and emetics for 10 -days before he started. The medicine he employed was made from the bark -of various trees. Notwithstanding this long preparation by fasting and -medication, he was not a successful hunter. For this reason he was -accustomed to carry a heavy load of parched cornmeal, so that if he -killed no game he would at least not starve to death. - -When starting out one day he passed on the outskirts of the village a -lodge in which an old woman and her granddaughter lived. As he passed, -the granddaughter was standing outside the lodge, and when she saw him -coming she shrugged her shoulders, saying, “Hu, hu! there goes a poor -hunter.” Running into the lodge she told her grandmother that -“All-kinds-of-trees” had just gone past, giving him a nickname which -derided his medicines, which were made from the bark of “all kinds of -trees.” But the grandmother chided her, saying, “Why do you make fun of -him? He is a good man—the best in this village. He keeps on hunting, no -matter whether he kills anything or not. I wish he were your husband.” -The young woman answered, “If you say so, I can go with him.” Her -grandmother told her that she would better go. So they made bread in -great haste, and when it was ready they put it in a basket, which the -girl placed on her back; then she followed the trail of the man. When -night overtook her she lay down beside a log to sleep. She had not been -there long before she heard some one at a distance calling in a -pleasant voice. As the sound of the voice approached the girl became -frightened. Shortly Djogeon came up to her, saying, laughingly, “Ha, -ha! There is Gadata [374] sleeping, and she is following the trail of a -very poor hunter. Get up. Do not sleep. Your man is near here, and you -should go to meet him.” But the girl, covering her face, kept quite -still. He shook her, called her names, and teased her in all manner of -ways to seduce her, but without result. When daylight came he ran away. -Thereupon Gadata arose, and after making a cold bite do for breakfast, -she again took up the trail. Just as she had been told, she found the -camp of the hunter not far from the spot where she had slept the night -before. When the hunter saw her, he said to her, “Are you following -me?” She replied, “Yes. My grandmother told me that I should try to -become your wife, as she said you are a good man.” He then welcomed -her, and they went on together. At midday he ate some of the bread -which the young woman had brought, and in the afternoon he killed a -deer. After this he had very good luck at all times, for he had a wife. - -One day while he was hunting he saw a small lodge, whereupon he said to -himself, “How strange it is that I never before saw this lodge.” On -entering a small woman welcomed him and gave him a bowlful of fine -green-corn hominy. While he was eating it he saw a wee, tiny baby. -Seizing the infant and placing it in his bosom, he ran away with it, -the little woman pursuing him. Immediately there was a tempest. The -wind twisted trees and tore them up by the roots, sending them flying -through the air in every direction. Gripped with great fear, the hunter -now thought that he was surely about to die. As he was running past a -fallen tree a small man, springing upon it (it was he who had tormented -Gadata), called out to the hunter, “You have stolen my baby. Give it -back to me at once.” The hunter stopped, saying, “Yes, I stole it -because I never saw before anything so pretty. Here it is—take it.” So -saying, he handed it back to the little man, who was Djogeon. Then -Djogeon carefully unwrapped the baby, and taking a tiny arrow from -among its wrappings, gave it to the hunter, saying to him: “Take this -and keep it. It will bring you good fortune and success in all your -undertakings—in hunting, in warfare, or in any other pursuit.” As soon -as the hunter had returned the baby, the tempest ceased and the winds -calmed down. Then the hunter returned to his home with his wife and -always after this episode had the best of fortune. - - - - - -92. THE MAN KILLED BY THE THREE HUNTERS [375] - -A man with his wife and child lived happily together in a village. One -day the man said to his little family, “We will start off to the woods -tomorrow to hunt.” They set out the next day and were two days and -nights on the road. Having reached their destination, they built a -fire, and the man started off hunting, telling his wife to boil samp -and that he would be back in time to put meat with it. He went up a -stream and came back in time with game. Having cut up some of the meat, -his wife put it with the samp. About dusk supper was ready and they ate -heartily. The man continued to hunt every day, killing one to three -deer, and also bear, so they soon had a great deal of dried venison and -bear meat, whereupon the man said, “We shall soon have plenty of meat.” - -One night he said that he dreamed there were other hunters near by who -could kill nothing. Now this man had four dogs. One day he met a man -who said that he could kill nothing; that he had three companions who -could find no game in the wood; and that the three had nothing to eat. -Another day the man met the same three hunters in the woods. They asked -him whether he would not give them some meat, something to eat. “No; I -will not,” said he; “I have told my wife that we would stay long enough -to get a sufficient quantity of meat. I have nothing to give away.” So -saying, he went home. - -The next morning his wife went for a load of wood, leaving her child in -a swing in the lodge. When she returned she heard somebody talking to -her baby. She was frightened at this, for she thought it must be -Genonsgwa. The words were, “You look very sweet to me.” On going in, -the mother saw a large naked woman sitting by the swinging cradle, who -said: “I know just what you thought when you heard me singing. You gave -yourself up for lost. I am not going to harm you. I came in to get -something to eat. Perhaps you would give me some meat.” She replied, “I -will give you some, for you seem very kind and good.” With these words -she took two or three pieces of meat from the side of the lodge, -saying, “I will cook them for you.” “No,” said the naked woman; “I will -eat the meat as it is.” After eating three hams of venison she asked -for more, “For,” said she, “I eat a great deal when I get started.” -When she had eaten enough, she said, “I have finished now. I shall go -and come again.” The woman watched her as she went out, saying to -herself, “That woman looks very savage.” The naked woman, turning to -her, said, “I am Genonsgwa.” When he came the woman told her husband -what had happened. - -Early the next morning her husband went hunting. At night the dogs -began to bark and became terribly frightened. The husband said, “I -think that Genonsgwa is going to come and kill us. You would better go -home with the child.” “I will stay with you and will be killed, if -necessary,” replied the woman. She begged her husband to go with her, -but he said, “No; I will stay and save our meat.” Then he heard the -bushes around the lodge breaking and a wind blowing down the -smoke-hole. - -The next night they heard something again coming nearer and nearer, and -the dogs were greatly frightened. Then a face looked down through the -smoke-hole from the top of the lodge—the face of one of the three -hunters. Making a hole through the bark wall of the lodge, the man said -to his wife, “Creep through and escape,” but she did not want to go. -The dogs began to bark at a distance on the side opposite the hole in -the wall, coming closer to the lodge, and again he told his wife to -creep through the hole and hurry away on a side trail. Having done so, -she started off with the baby on her back. She went on, and by and by -she heard a dog howl. The dog, coming up to her, said, “Your husband is -killed.” Keeping on a little way farther, she heard a second dog making -a noise as though dying. The first dog said, “Go on as fast as you can; -save yourself.” Only two dogs were left now. The woman remembered a -place through which they had come on the way to the woods—a hollow -log—but she feared that when the men came up they might run a stick -into it, causing the baby to cry. Next day she climbed a hemlock tree, -hiding herself and the child in its branches. She said to the little -one, “Now you must be good and keep quiet.” After the woman had become -somewhat rested, she saw the three men coming with loads of meat on -their backs, engaged in talking about how they got the good venison. -They stopped under the hemlock tree in which the woman and her baby -were resting. While the men were lying below the child made water, -whereupon the woman, thinking how she could save herself and the little -one, caught the water in her hands and drank it. One drop, however, -fell on a man directly beneath her, at which he said, “There must be a -hedgehog in this tree; we will cut it down in the morning.” At daylight -one of the hunters said, “Let us go on.” When they were out of sight, -the woman, coming down from the tree, went homeward. - -On the way the mother said to her child, “You have now no father, poor -baby.” When she was near home she saw that there was a light there. The -three men, having parted, went to their homes. The woman hurried on, -crying, Goʹweh! goʹweh! meaning that a man had been killed. The people -who heard the cry hurried to meet her. She told everything. Taking her -home, they put her in her lodge. An old man came to the lodge and -asked, “Are you telling the truth?” “Yes,” she replied. “Well, we will -have a dance,” said he, “and call the neighbors together. You must hide -so that nobody will see you.” He hung up a blanket in a corner of the -Long Lodge, and when the people were coming in she hid behind it. When -the people were dancing one of the three hunters came with blood on his -clothes, while the other two had blood on their backs. The old man said -to them, “Your backs are all bloody.” “Yes; we are good hunters,” they -replied; then they danced a while—the women first, then the men. After -fastening the door the old man asked the three men about their hunting. -He said they should dance once more, and then they would talk a little. -All felt free and happy, and one of the three men was talking pretty -loud. The people danced again, and having finished, sat around a while. -Then the old man said, “I will ask these three men whether they are -free of crimes during their absence.” They replied, “We are; we hunted -all the time.” Thereupon the old man brought out the woman, who told -all. The old man next called on the warriors present to kill these -three men, and they did so, afterward scalping them one after another. -Then the people, going to the lodge in the woods, brought home the body -of the dead man in a robe. - - - - - -93. HINON [376] AND THE IROQUOIS - -In olden times there was in a certain village an orphan lad, who had -always been regarded as a very peculiar child by all his friends. He -was, moreover, without relatives and very destitute, so he was cared -for largely by the kindness of the people in general. - -The boy seemed to know intuitively many things that other and older -people did not know, and it was a custom for him to bring up and talk -about many mysterious topics. Quite often when it rained he would say -that he could see Hinon walking about in the clouds above their heads, -and he would ask those who might be near him whether they, too, did not -see Hinon, at the same time pointing him out to them. - -At last the orphan requested the people to be so good as to make him an -arrow of red willow and also a bow, assuring them that he would shoot -Hinon. So they made him a bow and an arrow out of red willow. One day, -while standing in the doorway of the bark lodge which he called his -home, during a passing storm he suddenly shot at Hinon, the arrow -swiftly winging its way into the clouds. Soon the people saw it come -down near a large tree some distance from the lodge. Rushing to see it, -they found it sticking in the ground, but there was no man nor other -object near it; but they could not pull the arrow from the ground, no -matter how much they tried. Thereupon, returning to the boy, they told -him what they had discovered, and that they could not draw his arrow -from the ground. As an answer to them he accompanied them back to the -tree and, taking hold of the arrow, drew it forth without trouble; but -as he did so there appeared the body of a dead human being, which had -been shot through the heart by his arrow. It was the body of a small -person, not more than four or five feet in height, beautifully -ornamented with the finest feathers they had ever seen. The people -constructed a neat little lodge of bark, which they lined with fine -skins and furs. In this they carefully and reverently laid the body of -the strange personage. From time to time they would go to this lodge to -view the body. When they were going to war they would take two or three -feathers from his arms, in the belief that these would secure them -success. If they wished for rain, they had only to carry these feathers -along after dipping them in water. All their trails were obscured in -this manner. The people kept this body many years, and the feathers -served them during this time; but after the advent of the whites these -Indians, being driven from their home in the south (North Carolina), -lost both the body and the feathers. - - - - - - - -TALES - - -94. A SHAMAN’S DEED - -A medicine-man managed to get one hair from the head of a man he wished -to kill. Then, having caught a snake, he tied the hair around its neck, -and digging a hole in the ground, he put the snake therein, not leaving -an opening large enough even for an ant to get through. After putting a -stone over the hole, he left the place. - -It was impossible for the snake to escape, so after a while it grew -weak, and the man whose hair was around its neck grew weak at the same -time. At last the snake died, and in consequence of its death the man -also came to his end. - - - - - -95. SʻHAGODIYOWEQGOWA - -(MODERN) - -There is a man now (1883) in Canada who sees real -Sʻhagodiyoweqgowa—False Faces. He goes around a great deal among the -various tribes of Indians. - -One day while on his travels he met a Sʻhagodiyoweqgowa, who spoke to -him. The man handed him a plug of tobacco, telling him that he might -have the tobacco to smoke. After the man had gone to the end of his -journey and was coming home he met a Sʻhagodiyoweqgowa near the same -spot, with his back toward him. Seeing that this was a different one, -he passed by without speaking. Soon afterward he met the one he had -encountered before. Saluting him, the man gave him another plug of -tobacco, whereupon the False Face said, “I think you would better come -and see where we live.” “I shall be glad to go,” said he in reply. -Arriving at a cave in a rocky place, they went in. The man saw a great -many Sʻhagodiyoweqgowa there who were very old, and a good many very -young ones. The Sʻhagodiyoweqgowa gave the tobacco to the oldest one, -who said, “You would better give a piece of this to each one present.” -So he cut it into small pieces for the purpose. Then the oldest one -said, “Give thanks,” whereupon they gave thanks to the Tobacco, and all -danced, the little ones, too, and asked this man to dance, and he did -so. When the man was going away the oldest Sʻhagodiyoweqgowa said, “I -want you to remember us, so you must come and see us when you are on -your travels.” - -[The foregoing incident took place on the Canadian side of the Niagara -River, near the mouth.—The Relator.] - - - - - -96. SʻHAGODIYOWEQGOWA - -A few years ago (previous to 1884) two young men started for a -Sʻhagodiyoweqgowa dance. They had their wooden masks or “false faces” -with them in a bundle. On the way they stopped at a white woman’s -house. The woman asked, “What have you in your bundle?” “Our masks, or -false faces,” they answered; “we are going to a Sʻhagodiyoweqgowa -dance.” “If you will put on the masks and let me see them, I will give -you two quarts of cider,” said the woman. Going outdoors, they put on -the masks, and came into the house again. The woman’s child, a boy of -six or seven, became so frightened that he acted as if he had lost his -mind; he could not talk. The mother sent to Perrysburg (N. Y.) for a -doctor. He came, but he could not help the boy. The mother then went to -an Indian shaman for advice, who said to her that she must get the -maskers, or false faces, to cure him. They came at her request and -danced, and they rubbed the boy with ashes, also blowing some in his -face; soon he was well. According to custom, the woman had ready a pot -of pounded parched corn, boiled with pork and seasoned with maple -sugar, for the false faces, or maskers. - - - - - -97. THE VAMPIRE SKELETON - -A man with his wife, starting from a Seneca village, went from it two -days’ journey to hunt. Having built a lodge, the man began hunting. -When he had obtained a sufficient store of meat, they started for home. -They packed all the meat they could carry and left the rest at the -lodge. Setting out in the morning, after traveling all day they came to -a cabin in which they found all the people dead. The last person to die -was the owner of the lodge. The people of the village had put the body -on a shelf in a bark box which they had made. When the man and his wife -came it was already dark. The husband thought it better to spend the -night there than to continue the journey. He gathered a quantity of -wood with which he made a fire. The woman began to cook, broiling meat -and making a cake of pounded corn, which she placed under the hot ashes -to bake. The man lay down to rest a while and fell asleep. While -cooking the woman heard a noise behind her, near the place where her -husband lay; it sounded like the noise made in the chewing of flesh. -She began to think about the corpse on the shelf and remembered that -the dead man was a wizard. Putting on more wood and making the fire -blaze up, she looked toward the bunk, where she saw a stream of blood -trickling out. From this she knew at once that her husband had been -killed by the dead man. - -The bread under the ashes was baked. She then spoke, saying, “I must -make a torch and bring some water.” Thereupon she prepared a torch of -hickory bark taken from the lodge, making it long enough to last until -she could run home. Taking the pail, she stole out, but once outside of -the door she quickly dropped the pail, and ran through the woods with -all her might. She had gotten more than halfway home when the dead man, -the vampire, found that she was gone. At once he rushed out, whooping, -and ran after her. She heard him, and knew that he was following her. -The sound of the whooping came nearer and nearer, and for a while, -unnerved completely by fear, she could scarcely move, but at last, -having regained her strength, she ran on. Again the vampire whooped, -and the woman fell down from fear and exhaustion; but she arose again -and ran on, until finally she came within sight of a place near her own -village where there was a dance. The pursuing man-eating skeleton was -gaining on her, and her torch was almost gone; but, running ahead, she -fell into the lodge in which the dancing was in progress, and then -fainted. When she came to her senses, she told what had occurred to her -and her husband. - -In the morning a body of men went over to the cabin, in which they -found the bones of her husband, from which all the flesh had been -eaten. Taking down the bark box, they looked at the skeleton of the -dead man and found his face and hands bloody. The chief said it was not -right to leave dead people in that way; therefore they dug a hole, in -which they buried the man-eating skeleton, and took the bones of the -other man home. The chief had him buried and ordered that thereafter -all dead people should be buried in the ground. At first the dead were -put on scaffolds, but the people used to see sights which frightened -them, for the dead would rise and run after the living. Then it was -resolved to build bark lodges for the dead and to put them on shelves -therein. This plan did not work well, as the foregoing story shows. -About one hundred years ago, says the relator, the present system of -earth burial was begun. Before the burial system was adopted they used -to put the corpse on the ground, into a chamber like a room dug into a -hillside. If the deceased was married, the husband or wife had to watch -with the corpse in this place, and every ten days for a year friends -brought food to the watcher. If the watcher lived through the year, he -or she was then brought out and became free to marry again. The watcher -often died in the excavation, however, for it was dark and foul. - -Once a man left with the body of his wife heard, after a time, an -occasional noise of craunching and eating. The next time his friends -came with food he told them of this. Thereupon they held a council, and -the chief sent several men into the excavation to ascertain the cause -of the noise. They found that the bodies had been eaten, and that a -deep hole led down into the ground, which must have been made by a -great serpent. After that the Seneca ceased to bury in this way and put -their dead into the ground as they do at present. - -When it was the custom to place bodies in the bark lodges the husband -or wife had to remain in the lodge and look after the dead for a year. -At the end of this period the bones were taken out and fastened to a -post in an erect position, and a great dance was held around them. - - - - - - - -MYTHS - - -98. A TALE OF THE SKY WORLD - -A long time ago human beings lived high up in what is now called -heaven. They had a great and illustrious chief. - -It so happened that this chief’s daughter was taken very ill with a -strange affection. All the people were very anxious as to the outcome -of her illness. Every known remedy was tried in an attempt to cure her, -but none had any effect. - -Near the lodge of this chief stood a great tree, which every year bore -corn used for food. One of the friends of the chief had a dream, in -which he was advised to tell the chief that in order to cure his -daughter he must lay her beside this tree, and that he must have the -tree dug up. This advice was carried out to the letter. While the -people were at work and the young woman lay there, a young man came -along. He was very angry and said: “It is not at all right to destroy -this tree. Its fruit is all that we have to live on.” With this remark -he gave the young woman who lay there ill a shove with his foot, -causing her to fall into the hole that had been dug. - -Now, that hole opened into this world, which was then all water, on -which floated waterfowl of many kinds. There was no land at that time. -It came to pass that as these waterfowl saw this young woman falling -they shouted, “Let us receive her,” whereupon they, at least some of -them, joined their bodies together, and the young woman fell on this -platform of bodies. When these were wearied they asked, “Who will -volunteer to care for this woman?” The great Turtle then took her, and -when he got tired of holding her, he in turn asked who would take his -place. At last the question arose as to what they should do to provide -her with a permanent resting place in this world. Finally it was -decided to prepare the earth, on which she would live in the future. To -do this it was determined that soil from the bottom of the primal sea -should be brought up and placed on the broad, firm carapace of the -Turtle, where it would increase in size to such an extent that it would -accommodate all the creatures that should be produced thereafter. After -much discussion the toad was finally persuaded to dive to the bottom of -the waters in search of soil. Bravely making the attempt, he succeeded -in bringing up soil from the depths of the sea. This was carefully -spread over the carapace of the Turtle, and at once both began to grow -in size and depth. - -After the young woman recovered from the illness from which she -suffered when she was cast down from the upper world, she built herself -a shelter, in which she lived quite contentedly. In the course of time -she brought forth a girl baby, who grew rapidly in size and -intelligence. - -When the daughter had grown to young womanhood, the mother and she were -accustomed to go out to dig wild potatoes. Her mother had said to her -that in doing this she must face the west at all times. Before long the -young daughter gave signs that she was about to become a mother. Her -mother reproved her, saying that she had violated the injunction not to -face the east, as her condition showed that she had faced the wrong way -while digging potatoes. It is said that the breath of the West Wind had -entered her person, causing conception.[377] When the days of her -delivery were at hand, she overheard twins within her body in a hot -debate as to which should be born first and as to the proper place of -exit, one declaring that he was going to emerge through the armpit of -his mother, the other saying that he would emerge in the natural way. -The first one born, who was of a reddish color, was called Othagwenda; -that is, Flint. The other, who was light in color, was called Djuskaha; -that is, the Little Sprout. - -The grandmother of the twins liked Djuskaha and hated the other; so -they cast Othagwenda into a hollow tree some distance from the lodge. - -The boy that remained in the lodge grew very rapidly, and soon was able -to make himself bows and arrows and to go out to hunt in the vicinity. -Finally, for several days he returned home without his bow and arrows. -At last he was asked why he had to have a new bow and arrows every -morning. He replied that there was a young boy in a hollow tree in the -neighborhood who used them. The grandmother inquired where the tree -stood, and he told her; whereupon then they went there and brought the -other boy home again. - -When the boys had grown to man’s estate, they decided that it was -necessary for them to increase the size of their island, so they agreed -to start out together, afterward separating to create forests and lakes -and other things. They parted as agreed, Othagwenda going westward and -Djuskaha eastward. In the course of time, on returning, they met in -their shelter or lodge at night, then agreeing to go the next day to -see what each had made. First they went west to see what Othagwenda had -made. It was found that he had made the country all rocks and full of -ledges, and also a mosquito which was very large. Djuskaha asked the -mosquito to run, in order that he might see whether the insect could -fight. The mosquito ran, and sticking his bill through a sapling, -thereby made it fall, at which Djuskaha said, “That will not be right, -for you would kill the people who are about to come.” So, seizing him, -he rubbed him down in his hands, causing him to become very small; then -he blew on the mosquito, whereupon he flew away. He also modified some -of the other animals which his brother had made. After returning to -their lodge, they agreed to go the next day to see what Djuskaha had -fashioned. On visiting the east the next day, they found that Djuskaha -had made a large number of animals which were so fat that they could -hardly move; that he had made the sugar-maple trees to drop syrup; that -he had made the sycamore tree to bear fine fruit; that the rivers were -so formed that half the water flowed upstream and the other half -downstream. Then the reddish-colored brother, Othagwenda, was greatly -displeased with what his brother had made, saying that the people who -were about to come would live too easily and be too happy. So he shook -violently the various animals—the bears, deer, and turkeys—causing them -to become small at once, a characteristic which attached itself to -their descendants. He also caused the sugar maple to drop sweetened -water only, and the fruit of the sycamore to become small and useless; -and lastly he caused the water of the rivers to flow in only one -direction, because the original plan would make it too easy for the -human beings who were about to come to navigate the streams. - -The inspection of each other’s work resulted in a deadly disagreement -between the brothers, who finally came to grips and blows, and -Othagwenda was killed in the fierce struggle. - - - - - -99. SʻHAGODIYOWEQGOWA AND HOTʻHOH [378] - -There were a mother and two daughters living in a clearing. When the -daughters became women the mother said: “You must now get married. Make -twenty loaves of green-corn bread, tied up in husks in the usual -manner.” The girls made the bread, and the next morning the mother said -to the elder daughter: “Fill a basket with the bread and go to the -lodge of a man who lives not far from here. It is a double lodge. Go in -at the first door and say to the man who is there: ‘I have brought you -bread. I am going to marry you.’” To the younger daughter she said: “Go -in at the back door and say to the man who is there, ‘Here is marriage -bread. I have come to marry you.’ The two brothers will take your bread -and will tell you to stay. The path branches to one side before you -reach the place, but keep on the straight path, which leads from here.” - -The girls started, and when they came to the fork they kept on the -straight path, and after a long time they came to a lodge. Looking -through the cracks, they saw a number of False Faces dancing, -whereupon, becoming frightened, they ran away. The Sʻhagodiyoweqgowa -followed them, and when they were getting near one of the girls, she -threw down her basket of bread. The Sʻhagodiyoweqgowa ate the bread and -then he ran on. The second sister threw down her basket, and then piece -by piece they cast off their clothes. The Sʻhagodiyoweqgowa in pursuit -would stop and examine every piece. By this delay the girls kept a -little ahead and finally reached their mothers lodge, but they were -naked. The mother said: “You did not do as I told you. You must try -again.” Having made bread again, the next morning they started the -second time. This time they reached the right lodge. The elder sister, -setting the basket of bread before the man, said: “I have come to marry -you.” After eating the bread, he thanked her. The younger sister went -in at the other door, and placing the basket of bread before the man, -said: “Eat; I have come to marry you.” He thanked her and ate the -bread, and so they were married. - -There was a partition in the lodge, and in the morning when the -brothers got up the elder brother always cried out, “I am up.” The -younger brother would answer, “So am I.” “We are eating breakfast,” -would be the elder brother’s response. “So are we,” was the younger -brother’s answer. “I am going hunting,” would be the next sally. “So am -I,” would be the reply. - -Before starting off to hunt each brother said to his wife, “You must -stay in the lodge for ten days. If you do not, our brother -Sʻhagodiyoweqgowa may carry you away.” For nine days the sisters -remained indoors; then the younger said: “It is bright and pleasant. -Let us sit outside a few minutes.” The elder consenting, they sat down -outdoors near the lodge. They had not been there long when -Sʻhagodiyoweqgowa came. The sisters did not see him in his real -character, and when he asked them to go and eat with him, they readily -went. When the two brothers returned they missed their wives, and they -knew that their brother had captured them. The elder of the two, going -to Sʻhagodiyoweqgowa, said, “I have come to ask you to give back our -wives. You can keep watch over them, but let them live with us.” At -last Sʻhagodiyoweqgowa gave them up. - -Now Hotʻhoh (Cold Weather) was a brother of these men who lived not far -away. He always went naked. His only weapon was a tomahawk, which he -carried in a hole or slit in the skin of his hip. It is he who makes -the trees crack with such loud noises in winter, for he is striking -them with his mallet or tomahawk. The two men now went to Hotʻhoh, whom -they asked to protect their wives from Sʻhagodiyoweqgowa. Some time -after this they went hunting again. On this occasion Sʻhagodiyoweqgowa, -coming to the lodge, said to the sisters, “Come and eat with me. I live -near here. You can eat and return in a little while.” Not recognizing -him, they went. He took them to his lodge in the woods, where he shut -them up. The youngest sister escaped and had gone some distance before -Sʻhagodiyoweqgowa found it out. Then he followed, screaming as he ran. -She was terribly frightened and ran directly to Hotʻhoh. He told her to -go home, and that he would meet Sʻhagodiyoweqgowa. They met, and then -began a terrific battle. Sʻhagodiyoweqgowa fought with his rattle and -Hotʻhoh with his mallet. They uprooted the trees for miles as they went -toward the east. At last Sʻhagodiyoweqgowa was conquered and promised -never to trouble his brothers’ wives again. - - - - - -100. THE MORNING STAR AND THE CANNIBAL WIFE - -Once far off in the woods there lived by themselves a husband and wife. -It was the custom of the husband to hunt, while the woman devoted her -time to raising corn and beans. - -One day, while the wife was baking a cake in the ashes, a large spark -from the fire fell on her hand as she sat in front of the hearth. The -pain caused her to rub the spot with her finger. Soon it began to -blister, whereupon she wet her finger in her mouth and rubbed the -burned spot; in this way she got a taste of her own blood, and strange -as it may seem, she took a liking for it and craved more of it. So with -a knife she cut out pieces of the burned flesh, which she ate -ravenously. The taste for the flesh grew on her so that she put a coal -of fire on another spot on her hand, where it burned more flesh; thus -she continued to cut out pieces of her own flesh and eat them. She -persisted in this unnatural practice until she had eaten all the flesh -from her legs and arms. - -The husband had a dog, which was very wise and faithful to him. Now -this dog eagerly watched what the woman was doing. When about half -through eating the flesh off of her limbs, the unnatural wife, turning -to the dog, said: “You would better go and tell your friend and master -to escape from this place at once. You must go with him, for if you do -not hurry away I shall eat you both.” Obeying this warning, the dog -started and, running as fast as he could into the forest until he came -to the place where the husband was hunting, he told him at once that -his wife had become an Ongwe Ias (cannibal), and that she would eat -them both if they did not flee immediately. The man and the dog started -without delay on a keen run. After a while the man, knowing that the -dog’s legs were short and not strong, decided to put him into a hollow -tree. The dog consented to this in order to save the man, as he knew -what was in store for both. So the hunter placed the dog in a hollow -tree, at the same time bidding him to become punk. The hunter went on -as fast as he could run, continuing until he came to a river with high -banks, where an old man lived. He said to the old man: “Grandfather, I -am in great trouble. Take me across the river to save me from peril of -my life. My wife, who has become a cannibal, is pursuing me in order to -devour me.” The old man said in reply: “Oh! I know what you are telling -me, but she is still a long way behind you. She will not be here for -some time to come. But you must bring me a basketful of fish from my -fishpond.” The hunter at once went to the pond, which was enclosed, -where he found a wickerwork dip net, with which he soon filled the -basket with fish. As soon as the basket was full he hastened back with -it to the old man, who soon said, “Sit down and eat with me.” So they -ate together the fish, which had been prepared and cooked by the old -man in such manner as to give the fugitive hunter more orenda (magic -power) to resist the hostile influence of that of his wife. When they -had finished eating the fish, the old man said, “I now want you to -bring me a basketful of groundnuts.” The hunter went at once to the -garden of the old man, and digging up the groundnuts as quickly as -possible, brought them to him. After these were prepared and cooked -they sat down and ate them. Then the old man said, “I will now take you -across the river.” Going to the river bank, the old man lay face -downward, resting on his elbows at the edge of the water, and -stretching out his neck to the farther bank. He said to the hunter, -“Now you may walk over on my neck, but you must be very careful, for I -am not as strong as I have been in the past.” The hunter walked over on -the old man’s neck with great care. When he had reached the other bank, -the old man bade him good-by with the remark, “Far away in the west you -will see a large lodge, which belongs to three aunts of yours, who will -help you further; so call on them for aid.” On hearing this, the hunter -hurried away. - -After the woman had sent the dog away she ate all the flesh from her -bones; then with small sticks she pushed all the marrow out of her -bones and devoured that, too. Finally she filled the hollows in her -bones with small pebbles, which rattled as she moved around. From time -to time she sang and danced, causing the pebbles in her bones to -rattle; whereupon she would exclaim: “Oh, that sounds fine!” Having -become ravenous, she fell to devouring everything in the lodge—meat, -bread, corn, beans, skins; in fact, everything that could be eaten. -When she had eaten everything in the lodge, she started in pursuit of -her husband. She soon discovered his tracks and followed them. Once in -a while on the way she would stop and dance, listening with delight to -the rattle of the small pebbles in her bones. Afterward she would take -up the trail again. - -Shortly after the hunter had fled from the lodge of the old man his -wife came running along. Coming up to the bank of the river, she -screamed: “Old man, take me across this river. I am pursuing my husband -to seize him and eat him. Come! Be quick!” The old ferryman, not being -accustomed to hear words like these, slowly turned toward the woman, -saying: “I can not take you across. There is no walk for you, who are -chasing your husband to eat him.” But the woman begged and begged him -to comply with her request. At last the old man replied: “It is well. -Go bring me a basketful of fish and also dig me a basketful of -groundnuts.” Going out, the woman caught a basketful of fish in the old -man’s pond; then from his garden she dug a basketful of groundnuts and -brought them to the old man. When he had prepared and cooked them, she -would not eat them, for she now craved nothing but human flesh. After -eating by himself, the old man went to the bank of the river and, -getting into position, stretched his neck across the water like a -turtle, making a very narrow, high, arching span. Then he told her to -walk across. But the woman became angry and said: “How do you suppose I -am going to cross on that kind of walk?” The old man replied: “Oh! you -can do just as you like about it. I am old now and can not make my neck -flat. If I did, it would break down. As it is, you must walk very -carefully.” No matter how the woman raged she had to go on that narrow -path; so she picked her steps carefully, scolding as she went along. -The river, which was very angry and deep, was full of terrible -creatures. When the woman reached the middle of the river, she made the -old man so angry by her scolding that he suddenly jerked his neck, -making her fall into the water; whereupon she was devoured instantly, -with the exception of her stomach, in which was her life, which floated -downstream, passing the lodge of the three aunts of the hunter, her -husband. Seeing it on the surface, the three aunts, having caught it, -chopped it up fine, thus killing the woman. - -In the meanwhile the husband came to the lodge of his three aunts, who -told him to keep on his way and that they would watch and do what they -could to aid him. So he kept on until he came to a wood, in which he -saw a young woman gathering sticks for fuel. She asked him: “Where are -you going?” He replied: “I am going on until I find pleasant people to -live with.” The young woman answered: “You would better remain here -with me as my husband. We can live very happily if you can manage my -grandmother, who is a little old woman, but very troublesome.” As the -young woman was pleasant and good-looking, the hunter decided to remain -with her. When they arrived at the lodge of the young woman the little -old woman, her grandmother, was outside. She was about one-half the -height of an ordinary person, but very stout. She exclaimed: “Oh! you -have brought a husband, have you?” Continuing, she added: “You would -better bring him into the lodge to let him rest. You should also give -him something to eat.” The young woman replied: “It is well; you ask -him to come into the lodge.” So the grandmother told them to enter the -lodge; following her inside, they sat down. Thereupon the grandmother, -getting a club from the farther end of the room, began beating her -granddaughter, saying: “Oh! you like too well to have a husband.” She -struck her many blows, which the granddaughter endured without making -any defense. When bedtime came the old woman said to her granddaughter: -“Your husband must sleep with me tonight.” There was nothing to be done -but to comply with her demand. So the husband went to the old woman’s -bed. The latter covered herself and the man with a skin, fastening it -down on all sides in such manner that it was air-tight, so the man -could scarcely breathe. Then the old woman made an attempt to smother -the husband; she would have done so had he not had a small false face -[fetish] hidden away in his bosom. At once he told this aid to absorb -all the odor into itself, and thereupon it did so. When morning came, -contrary to the expectation of the grandmother, the husband was alive -and well. The old woman now for a time left him in peace, and he -enjoyed the company of his wife. - -Several days later the old woman said to the man: “We must go to an -island today to hunt.” They found that the island was low and that in -the middle of it there was a very deep lake. Having made a landing, -they drew their canoe up on the island. The old woman said to the man: -“Take your position here on the right,” indicating with her finger a -spot away from the canoe, “and I will drive the game toward you.” The -man had gone about halfway toward the place when, hearing a sound in -the direction of the canoe, he turned back, only to see the old woman -in the canoe paddling away as fast as she could. He called to her to -return, but it was of no use. - -The man remained on the island all day long; there was no escape for -him. He noticed the marks of water high up on the trees, which were -very tall. He knew well what these marks meant. When night came the -water began to rise, and thereupon the hunter climbed the highest tree -he could find on the island. The water kept rising, and he continued to -climb as it rose. With the first streak of dawn in the east the hunter -saw that all the shorter trees were covered with water, while around -him on all sides were great numbers of monsters waiting to devour him. -He sat at the top of the tallest tree on the island. While looking -around for some avenue of escape he saw the Morning Star shining -brightly in the east. Remembering that the Morning Star had promised -him in a dream in the days of his youth to help him in the time of -trouble or peril, he prayed that the Morning Star would hasten the -coming of the day, for he believed that with the advent of daylight the -waters would subside and he would be saved. He cried in the anguish of -his mind: “Oh, Morning Star! hasten the Orb of Day. Oh, Morning Star! -hurry on the daylight. You promised when I was young that you would -help me if I ever should be in great peril.” Now, the Morning Star -lived in a beautiful lodge, with a small boy as a servant. Hearing the -voice of the hunter appealing to him for aid, he called out to the -servant, “Who is that shouting on the island?” The small boy replied, -“Oh! that is the husband of the little old woman’s granddaughter. He -says that you promised him in a dream when he was young that you would -help in the time of trouble.” The Morning Star answered, “Oh, yes! I -did promise him to do so. Let the Orb of Day come at once.” Immediately -daylight came, and the water on the island subsided. - -When the waters were dried from the land the hunter slipped down from -the tree, and going to the landing place he buried himself in the sand, -leaving only his nostrils and one eye exposed. Early in the forenoon -the old woman came again to the island. Drawing up the canoe on the -beach, she said to herself: “The flesh of my granddaughter’s husband -has been eaten up by this time, but I suppose his bones are left. Being -very young, they must have good marrow in them, so I think I will have -some of this marrow.” So saying, she started to search the island for -the bones. The man was watching her, and when she had gone far enough -away he sprang up out of the sand, and boarding the canoe pushed off -and paddled away. When he had gone some distance from the island the -old woman saw him, whereupon she cried out in agony of despair, “Oh, -grandson, come back! I will never play another trick on you. I will -love you.” The hunter replied in derision, “Oh, no! I will not return. -You shall play no more tricks on me,” and continued to paddle away. - -When night came the water on the island began to rise. Then the old -woman climbed the tall pine tree to escape the monsters waiting to -devour her. Between midnight and sunrise the water, still rising, was -nearing the treetop where the old woman was, when she called out to the -Morning Star, “You promised me when I was young that you would help me -when I should be in distress.” The Morning Star asked the boy, “Is that -man down there on the island yet?” The lad replied, “Oh, no! He got off -yesterday. This is the little old woman herself. She says you promised -her in a dream to help her.” The Morning Star replied, “Oh, no! I never -had any conversation with her. I never made any promise to her.” With -these words the Morning Star fell asleep again and slept on, letting -the Orb of Day come at its own time. The water on the island kept -rising and rising until it had reached the top of the pine tree, when -the inhabitants of the lake ate up the little old woman. - -The man was at home with his young wife and they lived ever after in -peace and happiness. - - - - - -101. THE WOMAN AND THE CANNIBAL [379] THUNDER - -One day a stranger came to a lodge in which a man, his wife, and four -children lived, and asked leave to marry the young daughter of the -family. Both father and mother consenting, he married her. - -The man remained there for a time, and then he wished his wife to go to -his own lodge. The old people were willing, so the two started. They -soon reached a large cabin, whereupon the young man said, “This is my -cabin.” When they arrived there was no one in it, but toward night the -woman heard some person approaching on the run. Soon afterward a man -entered and sat down by the door; again she heard the sound of someone -running, and another man entered and sat down; then a third person -came. They began talking one with another, relating how far they had -been. One of them said, “I had good luck; I killed a bear.” Finding -that he was the only one of the three who had killed anything, they -said, “Go, bring it in; we will cook it.” The young woman sat watching -at the end of the room. The man brought in what he called a bear, which -she saw was the trunk and head of a man. Having cut it up, they put it -into a kettle to boil; when cooked, they ate it. The three walked to -and fro in the room without once looking toward the woman. Her husband -was there, but he did not talk, nor eat with the men. Although they -were his brothers, he never ate their kind of food. The next morning, -and on succeeding days, after making the usual preparations, the three -went hunting; in the evening they returned, and sitting down by the -door, talked over their journey. If they had killed any game they -brought it into the lodge, and cooked and ate it; if they had killed -nothing, they ate what was left from the meal of the previous evening. - -One day when the young woman went to draw water she found a man -standing by the spring. He addressed these words to her, “I came to -tell you that your husband is going into the ground tomorrow. He is -magically a very powerful and evil man. As soon as he is gone, you must -put your moccasin exactly in the center of your lodge, telling it to -answer for you every time your husband speaks. When you have done that, -hurry to this place.” The next morning the husband said, “I am going -into the ground. I want you to stay in the lodge all the time I am -away,” and turning around where he stood, he disappeared in the ground. -After doing as she had been told to do by the stranger, the wife went -to the spring, where she found the man. Putting her into the top of an -arrow, and saying, “When the arrow falls, get out and hurry along the -lake as fast as you can,” he shot it into the air. - -Soon the husband called to his wife, “Are you there?” at which the -moccasin answered in her voice, “Yes.” After a time he called again, -“Are you there?” “Yes,” was again her reply. He was away several days, -during which many times did he ask, “Are you there?” always receiving -the same answer. When he appeared above the ground and asked, “Where -are you, wife, are you here?” a voice answered, “Yes.” Looking around, -he could not see her; then suddenly he discovered what had been talking -to him. He was very angry and began to search for the woman’s tracks. -He followed them to the spring, where they disappeared. After looking -for a long time he became discouraged, and calling his dog -Onhagwio,[380] he said, “You failed to watch my wife while I was gone. -Now you must find her.” Then he watched the dog as it ran round and -round, coming back to the spring; finally it stopped scenting the -ground, and looking into the air, it sniffed. All at once the dog ran -off northward, looking up all the time as if it saw tracks (but -trailing a faint scent in the air). The man followed. After a while -they came to the spot where the arrow fell. There were tracks on the -ground. The dog barked and began to run faster, the man urging it on. -As they neared the woman, the man who had been at the spring stood -before her. He put her again into an arrow, saying, “You will come down -on an island in a lake, and you must run across this island in all -directions.” When the husband and the dog came to the place where she -met the man they lost her track. Again the dog scented, and finding the -trail in the air, followed it. When they reached the lake, the man -changed himself into a flea, and going into the hair behind the dog’s -ear, held on. Then the dog swam to the island, on reaching which the -flea turned to a man again. Coming to the spot where the arrow fell, -they found her tracks, which they followed across and around the -island. As they neared the woman, the man again stood by her, and -putting her once more into his arrow, said, “You will come down on the -shore of the lake; then run as fast as you can. I can help you no -longer, but you will soon reach a village, where you will find some one -to help you. You may see now who I am.” As he turned to go away, she -saw that the man was a Djondjongwen.381 - -The dog arrived at the place where the tracks disappeared on the -ground; here he found the woman had crossed the lake. Again the man -turned to a flea and the dog swam with him to the shore. Having found -the woman’s footprints, they followed them. As they were getting very -near, so near that she could hear the dog bark, she came to a lodge in -which a man was sitting, making flint arrowheads. His name was -Hathegwendonnis.[382] The woman asked him to help her. He said. “Go on -as fast as you can; the man in the next lodge will help you. I, too, -will do all I can to aid you.” When the dog and man came to the lodge, -Hathegwendonnis threw toward him a handful of flint. The flint flew in -every direction; wherever it struck it tore up trees and earth. But the -dog ran at Hathegwendonnis and, seizing him by the back of the neck, -shook him until he was dead. The woman reached the second lodge, where -she found a man making nets. His name was Hadaeonnis.383 To him she -said, “I am running away; can you help me?” He answered, “Go on as -quickly as you can; you will soon come to a cabin, and the people who -live there can help you. I will do all I can.” When the man and dog -came to the lodge Hadaeonnis threw his net, which caught them, winding -round and round them. For a long time they struggled; at last, breaking -through the net, the dog ran at Hadaeonnis, seizing him by the neck, -and shaking him until he was dead. In the third cabin the woman found -four men. When she had asked them for help, they began chopping down -great dry trees, which they piled on her tracks. Soon they had a high -pile, and setting fire to the wood, they stood waiting, two at each -end. When the dog and the man came to the fire, the dog wanted to go -around, but the man, seeing that the tracks led into the fire, said, -“No; you must go through.” When they came out on the other side, both -dog and man were nearly dead. The eldest of the four men said, “We will -shoot and kill them,” but they found shooting had no effect. Then the -older man said, “We will catch them and pull out their hearts.” Having -caught and killed them, they pulled out their hearts; these they put -into a red-hot kettle, which the old man had heated over the fire. The -hearts flew around and around in the kettle trying to get out, but the -men shot them until they were dead and burned up. - -Now the old man, whose name was Deoneyont,[384] went to the cabin and -told the woman she was safe. He said, “You must rest four days; then -you can go home.” When the fourth day came the old man said, “It is -time to go. Your home is in the south. As you travel, you will know -where you are.” In the afternoon she met a man who said, “Toward night -you will see something to eat.” She traveled all day, and in the -evening she came to a stump, where she found a part of Ononda -onoqgwa.385 She thought this must be what he meant, so she ate it; then -she went on until dark. The next morning she started again. In the -afternoon she met the same man, who told her she would soon find -something to eat. Toward night she came to a stump, where she found a -pot of hulled corn. On the following day, when she awoke, the man was -standing by her; he said, “You are near home, so I shall leave you -here. I am one of those whom you call Hadiwenodadyes.”386 Starting on, -she soon came in sight of an old cabin. Then she came to a spring which -she knew, for it was the spring where, when a girl, she used to get -water. Going to the cabin, she found all her people, who looked very -old. She said, “Mother, I have come.” All were very glad and said, -Nyâwen. - -[The narrator thinks the net-maker was a spider.] - - - - - -102. GAQGA AND SGAGEDI [387] - -A brother and his sister lived together in a lodge. The brother never -allowed his sister to go outside. When he went hunting, he did not fail -to tell his dog to stay at home and to bring whatever his sister -wanted. - -One day when her brother was hunting the sister wanted water; not -seeing the dog she thought what harm could it do for her to go out and -bring back water as quickly as possible. She ran to the spring, and -stooping down, filled the bucket, but as she straightened up and -rested, putting the bucket on the edge of the spring, someone, grasping -her from behind, carried her away through the air. The dog came on the -run, and barking loudly, made a spring into the air to catch her, but -he could not reach her. On hearing the dog bark, the brother hurried -home. Finding his sister gone, he said to the dog, “You have caused me -great trouble.” The animal felt the rebuke so keenly that, putting his -head beneath his body, he became a stone. - -Gaqga, the man who had stolen the young woman, took her to an island in -the middle of a lake, where she passed some time. Every day Gaqga would -go away, returning with dry fish which he found on the shore. Sometimes -he would bring pieces of human flesh, which he ate himself; afterward -he would send the young woman to get water for him to drink. - -One day when the woman went to the edge of the island for water, a man -stood before her, who said: “I have come to tell you that the man who -is keeping you is very hungry, and has made up his mind to kill you -tomorrow. He will tell you to bring water to fill the kettle; as soon -as you do this, he will seize his club to kill you. You must run behind -the post on which the kettle hangs. He will strike the post and break -his arm. Then come to this spot as quickly as you can.” The next day -Gaqga acted as the man said he would. When the kettle was full, seizing -his heavy club, he struck at the girl, who ran behind the post; as his -arm came down with the club it struck the post and it broke. The woman -ran to the lake. The man was there with a canoe. Both got into it, and -the man pushed out into the lake. This man was Sgagedi. After a while -Gaqga’s arm felt better, so he followed the girl to the water. Seeing -the canoe far off on the lake, he was very angry, saying, “This is the -work of Sgagedi.” As the canoe was approaching shore, the girl saw a -lodge near by. When Sgagedi stepped into the canoe, he divided himself, -one half sitting at each end of the canoe. As the canoe struck land, -the half of the body which was at the stern was raised and thrown -forward, whereupon, striking the front half, it was joined thereto, so -that the two parts became a whole man. The girl was sitting in the -bottom of the boat, when the mother of the man came to her, saying, “My -daughter, come with me,” and led her to the lodge. She was now -Sgagedi’s wife. Every time he went out on the water he divided himself, -one half sitting at each end of the canoe. As soon as the canoe touched -land he became whole again. All his life he had been traveling around -on the lake in this way, liberating people captured by witches. - -After a while the young woman gave birth to twin boys. As soon as they -were born the old grandmother threw them into the lake; as they touched -the water they began to paddle and quickly swam to shore. Again she -threw them in the water, but in a moment they were back again; then she -threw them far out into the lake. When they swam to shore she said, -“That will do.” They now began to run around and play. They grew very -quickly and after a while said to their father, “We think you ought to -rest, so you would better stay at home and let us go out in the canoe -and do your work.” “It is well,” replied the father. - -Thereupon the twins started off in the canoe, and after rowing some -distance one said to the other, “See! there is something on the land -that looks as if it were falling to pieces.” “That is true,” said the -other brother; “let us go ashore and find out what it is.” So they -landed, and going to the spot they found an old lodge lying flat on the -ground; within was something breathing, which they discovered was a -very old man. They got him out of the lodge, and one of the boys said, -“This is our uncle, and we must carry him home.” The man consented to -go with them. As they were leaving the place he pointed to a large -stone, saying, “That is my dog.” Striking it with a switch he said, -“Get up,” whereupon the dog got up, shaking himself and stretching, as -is the custom of dogs. They traveled on until they came to the water, -with the dog following them. Then all got into the canoe and the boys -paddled across the lake. When they reached home the boys said, -“Grandmother, we have found our uncle.” On looking at the old man, she -was convinced that he was her brother. Now the boys said to their -grandmother, “You must marry our uncle.” “It is well,” replied she. -After that they all lived together very happily. - - - - - -103. DAGWANOENYENT AND GAASYENDIETʻHA [388] - -There was a large village of people provided with plenty of meat, who -lived happily. Among these people was a man who lived at one end of the -village, whom few noticed. - -One night this man had a dream, in which his Dream Spirit said to him, -“Something is going to happen to the people of the village, so you must -notify them to move away within ten days.” In the morning he went to -the center of the village, and having gathered the people together, -told them his dream. Some of them believed and some did not. Five days -later, all those who had believed his dream joined those who had not -believed and paid no further heed to the warning. - -On the fifth night the man dreamed again. This time his Dream Spirit -said to him: “We know that all the people do not believe you. Now save -yourself. Start within three days, taking your bow and all your arrows -with you. About halfway up the high hill east of the village you will -find a large hollow rock; enter this cavern, and you will find a -subterranean passage running toward the village. Look through this -passage, and you will see all that is going on in the village. The -people will be destroyed. At midday of the tenth day a great cry will -be raised by the people, such a cry as you have never heard. When it -begins to die away you must commence to shoot through the passage, for -the monster that destroys the village will track you to this place. You -will save your life if you shoot all your arrows before the monster -reaches the underground passage. When your arrows are gone, come out of -your hiding place and go to the place where the monster has fallen. -Then take a small piece of its skin together with the hair (which is -very long) from the back of its head; this will be of use to you, for -it has great orenda (magical power). This monster is called -Dagwanoenyent. You must wind the hair around your body next to your -skin and declare at the same time that there is nothing that you can -not do. At night when it is too dark for you to be seen, go northward a -short distance, and you will find a tree upturned by the roots. Go -around the roots—you must not be frightened, for I will give you -something which will be of great service to you.” - -The morning after this dream the man seemed very gloomy and unhappy. -When the time came, taking his bow and bundle of arrows, he started; -going eastward, he soon began to climb the mountain (he did not take -his family, for all believed not in his dream). Just as the sun set he -came to a large rock, in the opposite side of which he found an -opening. Entering here, he kept on until, as he thought, he arrived -directly under the center of the rock; there he found a room high -enough for him to stand in. (There was stone all around, but the bottom -was earth.) He now remembered the subterranean passage, and looking -around, he found it; then he lay down to sleep. The next morning when -he went out there was a deer standing close by, which he killed and -skinned. Having roasted some of the venison, he ate it for breakfast. - -Then the man went on top of the rock, which he found large and level. -The tenth day, as he sat on the rock he heard a great noise coming from -the south, but he could see nothing. After a while the sound seemed to -approach the village, whereupon he saw something that looked like -smoke. He saw, too, that the trees in a very wide area were uprooted -and were falling toward the village. As the terrible noise neared the -village, he went under the rock, where he took position opposite the -underground passage. As he looked through it the village seemed to him -to be right at hand. In a short time he heard a terrible outcry, which -was the screaming of the people in distress. He could see that the huts -were hurled up into the air and torn to pieces. He could also see the -Monster eating the people. When all the rest were eaten, it missed one, -and laughing, said, “The world is not large enough for him to hide in.” -Then the man saw that the trees bent toward the east, and from this he -knew the Monster was on his track. Stringing his bow, he began to shoot -through the underground passage as rapidly as possible. When but few of -his arrows remained the noise seemed to be rapidly approaching. -Finally, when only two arrows were left, he saw a great Black Monster -[389] approaching. Thereupon he shot the last arrow. At that instant -the roar and noise ceased, and the Monster fell; he heard it say, “It -is dismal (awendonyat); you have killed me.” The man said, “I will go -and see this creature.” On going to the place where the head lay, and -examining it, he discovered that every arrow he had shot was in the -head. As he stood there, thinking, he said, “I must do as I was -commanded,” so he took part of the scalp from the crown of the head, -with the long hair hanging to it. This he tied around his body, saying, -“You must always help me and not let me be overpowered by anything.” He -then climbed the remainder of the hill, reaching the top quickly, for -he could now go very fast. On looking around, he found a place to build -a brush hut and began work. In a short time he had completed the hut. -Then he said, “I must have plenty of meat,” and going out, he saw deer, -bear, and all other kinds of game in great numbers. Having killed what -he wanted, he skinned the deer and the bears. In doing this, he merely -took hold of the skin of the head and pulled it off. After he had -skinned the animals, he put up hurdles in brush arbors, on which he -placed the meat to dry. - -It was still the day on which he killed Dagwanoenyent. When it began to -get so dark that he could not distinguish objects, he started, as his -dream had said, toward the north. He had not gone far when he came to a -fallen tree with the roots turned up. On starting to go around this, -when halfway around, he saw Gaasyendietʻha, which had its great mouth -open and seemed very angry. When the Gaasyendietʻha saw that the man -was not frightened, it began to laugh; then, changing itself to a man -(human being), it said: “You must take one of my teeth out. This will -be of great use to you, for it will enable you to change yourself into -any form you wish.” The man took out one of the double teeth, the one -farthest back in the jaw. At this Gaasyendietʻha said: “You shall live. -You shall have full magical power in your possession, but you and I -must always counsel with each other, especially if you are in trouble; -now we must part.” Immediately Gaasyendietʻha, resuming his natural -form, flew off through the air. - -Going back to his hut, the man made up his mind that this should be his -home hereafter. He remained in the hut one year; at the end of that -time, getting lonely, he thought of the people, and said to himself: “I -will go and see whether I can find anybody.” As he started he turned -himself into a Gadjidas [390] and flew toward the southwest. He did not -know how far he might go before finding people, but, as he soared high, -he kept looking down on the earth. After a time he saw something -directly to the west which made him think people were living there, so -he came lower and lower. When near the ground he saw a village and -said: “Well, I shall eat up all the people that live here, but if I -find a good-looking woman, I shall take her home.” Then he turned -himself into a Ganiagwaihegowa, and, beginning at the first house, he -ate all the people. When he thought he had eaten everybody and had seen -no woman that suited him, he saw away off on one side of the town a -little hut from which smoke came out. Going there, he found an old man -and a woman with several children, all of whom he ate. Then saying, “I -have finished,” he changed himself into a man. He stood around a while -and then, seeing a little trail, followed it. He had not gone far when -he met a woman who was very handsome and whom he liked at once. As they -talked together he asked: “Where do you live?” “Oh! right over here at -that lodge,” she replied. He said, “You would better go home with me, -for there is no one living there; all the people are dead.” “I must see -first,” she answered. They then went back to the village. She led him -to the last hut, in which he had found the old man and woman with the -children. She was their daughter. Finding only the blood on the ground, -she began to cry. He laid his hand on the top of her head, and as he -touched her she instantly became senseless; whereupon he shook her, -causing her to become a small gnat. Changing himself into a hen hawk -and putting the gnat (ogenhwan) under his wing, he flew off in the -direction of his home. In a short time he was there, and, changing -himself into a man again, he took the woman from under his wing and -shook her back into her natural form and size. Then he said: “This is -our home; you must stay here and take care of the meat and the lodge.” -She obeyed, while every day he went off to hunt. - -One night some time afterward, as they sat in the hut the man heard a -noise outside, as though some one were coming on a run. Suddenly the -door opened and a man came in. They greeted one another. “I have come -again,” said the man. “I find that you have made yourself into two -persons now. I am here to warn you. A great monster has become very -envious of you and has said, ‘There is a man over yonder who has become -magically very powerful, and I have determined to try to overpower him -and to eat him.’ Tomorrow at noon this monster will come. You must go -eastward until you reach a large hill of stones, half as high as the -highest mountain, not far from here. The place will be your only refuge -when this monster attacks you. Get up on these rocks, and when it -approaches you, you must jump from one rock to another. It will jump -after you, but when it fails to reach you and falls, you may feel safe. -We will then take care of it. This is what I had to tell you, so now I -shall go.” The man and his wife went to sleep. The next morning the -woman, noticing that her husband was gloomy, said, “What is the -matter?” “Nothing, except I am thinking of what will become of me today -at noon.” (She had neither seen nor heard the strange man who had -spoken to her husband, although she was present. They two were so -powerful in orenda that only they heard what was said.) The husband, -walking up and down, seemed to be very uneasy. - -As it neared noon, leaving his wife, the man started for the rocks. -Seating himself on the top of the highest rock, he waited. Just at -midday he heard a great noise, a distant howl; then he heard another -nearer; then a third howl, just at the rocks. Now by way of defiance he -gave a whoop, calling out, “I am the strongest of the strong. Nothing -can overpower me.” The source of the sound was a bear, the oldest and -strongest of the great bears. As it came up, it leaped on the rocks -where the man stood, whereupon he jumped on the next rock, with the -monster close behind him. In this way they kept leaping from one rock -to another, being ever about the same distance apart, until the man -began to feel tired and faint, and as he looked ahead the next rock -seemed farther off than any of the others had been. Making a greater -exertion, he just reached it. The bear was close behind him, but as it -sprang, it fell short, just striking its jaws on the edge of the rock. -The man looked over the edge of the rock and then jumped to the ground. -As he struck the ground, looking behind him, he saw the rock from which -he had leaped turn over and fall on the monster, killing it. “That is -what I said; there is nothing that can overpower me,” the young man -thought. He then went back to his hut very happy. His wife asked what -had happened to him. “I have killed a monster bear that came to destroy -me,” he replied. - -Now all went on as usual. One day after the man returned from hunting, -as he and his wife sat by the fire they heard a man approaching the -hut, and they kept listening until he came to the door. When the man -opened the door, there stood his friend. For the first time now the -woman saw him. They greeted each other. The guest said: “The time has -come when your life is again in danger, but I will try to save you and -your wife. I will tell you what to do. Rub your hands on your wife’s -head and she will turn to Osʻhada;[391] then you must tell it to follow -you wherever you go. It will not be well for you to stay here; you must -go away, but remain here as long as you can after your wife has gone. -She must start immediately after you change her into Osʻhada, and when -you have given up all hope of being able to stay, then flee directly -toward the south. Tomorrow morning as soon as you get up, you must do -as I have told you. I shall go now and we shall meet again.” - -Thereupon the visitor started off. The man and wife began to talk. They -did not know what to do. In the morning the man rubbed her head, -saying, “Let my wife become Osʻhada.” At once she became Osʻhada and -rested on his hand, while with the other hand he rubbed it off in the -direction it was to go. Then piling up all his meat, he said in a loud -voice, “I give this meat to you, all flesh-eating animals that live in -the woods.” He now went toward the southeast from his lodge to a very -large elm tree, which was smooth up to a great height, where branches -formed a crotch. Climbing the tree, he sat in this crotch. Soon he -noticed that he felt faint and very weak at intervals, and he thought -that there must be near him something mysterious. He looked around -everywhere, but saw nothing. Taking out the tooth Gaasyendietʻha had -given him, he dampened it with spittle; then having rubbed his finger -over the tooth, he passed it over his eyes, saying, “Now I can see -everything that is going on, even down in the ground.” On looking into -the ground, he saw, deep down, a tree and on the tree a great monster. -He sat still, watching it as it slowly climbed the tree. As it came -near the top, the faint feeling grew stronger on the man. He saw that -the animal was a Djainosgowa,[392] the greatest of the Djainos family -of monsters. This Djainosgowa had determined to overpower the orenda of -the man. It came up out of the ground and up into the heart of the tree -on which the man was sitting. As it came nearer and nearer, the man -leaped to another tree. At that instant the Djainosgowa, coming out at -the place where the man had been sitting, said, “Guhge sedjinoⁿ (You -are indeed somewhat of a man, but I am determined to overpower you in -orenda).” Thereupon the Djainosgowa leaped toward the man, but the man -jumped to another tree, and then from tree to tree, the Djainosgowa -following. There was a great rock at the brink of the hill to which the -man ran; from this he leaped through the air across the great valley to -a mountain far away. Thence he ran directly southward, right along the -top of the mountain, descending on the other side to another very wide -valley. He ran across this valley and had begun to ascend the mountain -on the other side when he heard the monster in close pursuit. It -continued to run all night. In the morning he came to an opening, on -the other side of the valley. It was nearly dark, but the man continued -to run all night. In the morning he came to an opening, on the farther -side of which he could discern a hill and smoke arising. As he came to -the foot of the mountain, he stopped, and turning around, he saw that -the monster Djainosgowa had gotten to the opening. Raising its paw, it -struck the man’s footprint on the trail. Instantly the man fell to the -ground. As he fell, his friend appeared and said: “Get up; you cannot -live if you fall this way.” So saying, he pushed him into a run, -telling him to hurry. The man then felt stronger and again ran fast -from valley to valley, with the Djainosgowa always about the same -distance behind. All at once the man fell again. Immediately his friend -was there, and put him on his feet, saying, “Keep up your courage,” at -the same time pushing him into a run. Again he felt stronger and ran -fast. He ran all night. It was a very dark night and he struck a great -maple tree, going straight through it; this happened many times during -the night, whenever he hit a tree. - -For eight days and nights the monster chased him. When it discovered -that the man went through trees it threw its power ahead of him, making -the trees so hard that the man could no longer go through them. On the -ninth night the monster commanded a terrible rainstorm to come and the -night to be so dark that the man could not see where he was going, but -the man ran on until midnight without hitting a tree. Just at midnight -he struck a tree and was thrown far back. At that moment his friend was -there, who said, “Do all you can; exert yourself”; and taking hold of -his hand he led him. The two went and traveled a great deal faster than -the man had gone alone, unaided by his friend, Gaasyendietʻha, the -Meteor. The two ran together until daylight, when the friend left and -the man went on alone. This was the tenth day and he began to be very -tired and faint, but still the monster was approaching and its strokes -on his tracks were frequent, so that the man fell often. The chances -seemed against his escape. Night came and the Djainosgowa made it -terribly dark. Running against a tree, the man bounded far back, but -fortunately the Djainosgowa was so near that he fell behind it. The -Djainosgowa, having likewise struck the tree, was also thrown back. At -once the man was up and running forward again. The Djainosgowa was just -upon him and was reaching out to grasp him when the man fell, as it -seemed to him, into a hole in the ground. He thought, “Well, I am near -my end. When I strike I shall be dashed to pieces.” He kept falling, -and as he fell he grew sleepy. Looking up he saw the monster coming -down the side of the hole, winding round and round. Thereupon the man -went to sleep. After a long time he woke and was still falling, and the -monster was still pursuing him. At last the man landed on his feet. He -seemed to have come out of the hole, and on looking around he saw a -beautiful country. Saying to himself, “My friend told me to go toward -the south,” he ran in that direction. As he went on rapidly he saw the -Djainosgowa coming toward him very fast, and thought, “Now I shall -die.” As it came near the monster turned itself into a man. The runner, -closing his eyes, kept on thinking, “I will not be looking at him when -he reaches me.” He ran until he thought it was a long time to wait to -be seized; then he opened his eyes and looked around, but he could not -see the Djainosgowa, but still he kept on running. - -Soon the man came to a lodge, which he entered, finding within an old -man, who, looking up, exclaimed: “Oh, my grandson! I am glad you have -come. I have been waiting for you a long time. You are bringing with -you what I have wanted to eat for a long time. So go back there and -stay. The Djainosgowa and I will fight alone. We will see whether it is -as powerful as it thinks it is.” Soon the noise of the monster’s -approach could be heard. Coming to the lodge, it asked, “Where is the -man I have been chasing?” The old man said, “Here I am.” “No; you are -not the man,” Djainosgowa replied. “I am; but if you think it is some -one else, you shall not find out until you overpower me,” retorted the -old man. The Djainosgowa said, “Come outside; there is not room in -here.” “Very well,” replied the old man, and, arising, he went out. -Then they began to fight. Whenever the animal bit the old man, tearing -open the flesh, it immediately came together and healed. The old man -tore off the forelegs of the Djainosgowa. They fought until the -Djainosgowa was torn to pieces and the old man convinced himself that -the pieces were not alive. Then he hung up the meat in the lodge and -said to his grandson: “Come out! I have killed the monster you were -afraid of. I am very thankful, for I have been wishing for this kind of -meat for a long time.” The old man boiled the meat in a large kettle, -not leaving a particle. In a small kettle he cooked bear’s meat for his -grandson. As the meat was boiling, he put corn into the pounder and -with only a few strokes it became corn meal; then having made bread, he -began to eat. He was constantly giving thanks for the meat he was -eating. At last, when he had eaten every bit of the great Djainosgowa -he said: “I thank you, my grandson, for this will last me for a great -many tens of years. You must stay with me until you are rested and -cured, for you have been infected by the orenda (magic power) of this -great monster.” - -One day the old man said, “I want you to see what I have planted.” A -short distance from the lodge they came to a field where something was -growing. The old man said, “This is called onĕñoñ.” There were great -tall cornstalks with ears of corn on them as long as the man was tall -and kernels as large as a man’s head. The field extended farther than -the eye could see. The old man said, “Let us go on the other side.” -There the young man saw another field, where all varieties of corn were -growing. Going on, they came to a third field, whereupon the old man -said, “These are squashes.” They were very large and in great variety. -Passing the squash field, they went to the old man’s lodge. - -The next day, after he had rested, the grandson, having bade the old -man good-by, went on. He traveled many days and finally came to a large -opening, where there was a village. After thinking a while, he went to -the lodge of the chief, who received him well. The chief’s daughter, -looking at him, asked, “Have you ever heard of a man sending his wife -off in the form of Osʻhada, a vapor?” He thought and thought this over; -he had entirely forgotten about it. After a good while, remembering the -past, he said, “Yes; I myself did that.” “I thought I recognized you. I -am your wife,” declared the woman. They were glad to be together again. - - - - - -104. DAGWANOENYENTGOWA SʻHAGODIGENDJI [393] AND YENONSGWA - -Dagwanoenyentgowa Sʻhagodigendji, the eldest woman of her people, lived -in the woods with two grandchildren, a boy and a girl. - -One day, when the old woman had gone on a journey, a Yenonsgwa came to -the lodge. Picking up the younger child, after speaking kindly to her -and saying that she was a pretty little thing, the Yenonsgwa swallowed -her. Then she began to talk to the boy, telling him how well he looked, -but did not kill him. Sitting on the bed, she told the boy that if he -would get on her back she would take him out to look for his -grandmother. Accordingly he climbed on her back; but soon becoming -frightened, he grasped her so tightly that he became fastened to it, so -he could not get off, although he tried hard to do so. The Yenonsgwa -started off, but went in a direction different from that where his -grandmother was. The boy told her so, but she said: “Oh! we shall soon -come to the place where she is.” The Yenonsgwa woman went very far into -the woods, and the boy began to cry for his grandmother; he cried so -hard that Yenonsgwa told him to get off her back. She did not like to -hear him cry, and, moreover, she wanted to eat him. But he did not get -off, for he could not do so. Yenonsgwa could neither get her hands -around to pull him off, nor could she turn her head to bite him; she -could not get at him in any way. Knowing this, the boy clung to the -middle of her back, for he knew also that she would eat him if he -slipped down. They traveled thus for many days. - -When the grandmother returned home she found that the boy and girl were -not in the lodge, and she became very uneasy. She searched everywhere, -but found no traces of either. After a while, finding the tracks of the -Yenonsgwa around the lodge, she guessed what the trouble was. The old -woman followed the trail of the Yenonsgwa, saying that she was bound to -get her grandchildren back. - -Yenonsgwa tried to get the boy off, even rubbing him against a hickory -tree, but the boy said: “Oh! I like that. Rub harder.” At this she -stopped rubbing and went on. The grandmother, in the form of a -whirlwind, followed her, and Yenonsgwa told the boy that his -grandmother was following as a whirlwind, and would strike and kill -both. The boy was silent. Then looking around for a refuge, Yenonsgwa -found a hiding place in a deep ravine. There she dug a hole, into which -she went and covered herself with the earth which slipped down from -above. Now Yenonsgwa heard Dagwanoenyentgowa coming, and said to the -boy: “You can hear your grandmother coming if you listen.” Then the -Dagwanoenyentgowa rushed over the place where they lay. The boy shouted -to his grandmother, who heard him. Changing her course, she came back -straight to the spot where they were, blowing the earth off the hiding -place, so that Yenonsgwa was visible on the surface of the ground. When -the grandmother asked the boy whether he was there, he answered: “Yes.” -The Yenonsgwa, however, lay still, whispering to the boy: “Be quiet! -Your grandmother will see us.” The grandmother then called to the boy -by name: “Dagwanoenyentgowa, get off Yenonsgwa’s back.” Having done so, -he went a short distance from her inside the cavern. Then the old -woman, his grandmother, hurled great stones at Yenonsgwa, rending all -her clothes of rock and killing her. Thereupon the old woman took her -grandson with her toward home. On the road she said: “Never allow -yourself to be treated in this way again. Never let anyone maltreat -you. You can master all those people if you only use your orenda (magic -power), for you are a Dagwanoenyentgowa like myself.” The old woman -remained at home a few days with her grandson. - -Meanwhile some of the Yenonsgwa’s people found her trail, which they -followed until they came to the place where her clothes were rent and -scattered, and she lay dead. When they asked, the spirit of the -Yenonsgwa told them that the old woman had killed her and had rent her -coating of stone. The men of the Yenonsgwa’s people now resolved to -collect a large company of their people to kill the old woman, -Dagwanoenyentgowa. - -While they were preparing for this, the old woman, while she was out on -one of her journeys, found out their plans. When she heard the news of -the intended attack she said to her grandson, “We must get your sister -out of the belly of the Yenonsgwa, for she is sitting within, crying -for me all the time.” So they set out from home, and when they reached -the place where Yenonsgwa lay dead the old woman, having built a little -fire, began to burn tobacco on it for her granddaughter, saying, “This -is what we like; this is what we like.” She burned perhaps half a pouch -full and kept pushing the smoke toward the Yenonsgwa’s body, saying, -“This is what we like. Do you come out of Yenonsgwa’s body.” Still no -sign of the granddaughter; she did not come out of Yenonsgwa’s body. At -last the old woman said: “We must have more help. You have a great many -relatives—uncles, aunts, and cousins. We must call them here.” So -saying, the old woman, the Dagwanoenyentgowa, called them loudly. They -came one by one. There was a great number of them. They broke up and -removed all the clothing of the Yenonsgwa, which they threw away, -leaving the body naked. Then the old woman built a fire at Yenonsgwa’s -head, on which she burned tobacco. All the Dagwanoenyentgowa walked -around the fire, each throwing tobacco into it, saying, “This is what -we like; this is what we like.” After each one of them had gone around -once and had thrown tobacco into the fire once, the young girl started -up in Yenonsgwa’s body, panting for breath. Soon she arose, and walking -out, said, “How long have I been here?” The people gave her tobacco to -smoke. She inhaled it until she gained her full strength. Then all went -home—the old woman with her two grandchildren to her lodge, and the -other Dagwanoenyents each to his own place. - -After they had been home a while a Yenonsgwa came to the old woman’s -lodge, who talked pleasantly and inquired how they were. Finding out -that they were only three in number, the Yenonsgwa went back, thinking -it would be a small task to kill them. After the Yenonsgwa had gone -away the old woman said, “We are in trouble now. There is a great -number of these Yenonsgwa people leagued together against us. They are -assembled somewhere around here. When this struggle commences we do not -know whether or not we shall be able to come home here again.” As soon -as she had finished talking with her grandchildren the old woman went -out and called loud and long, “Dagwanoenyentgowa! Dagwanoenyentgowa! -Dagwanoenyentgowa!” The girl did not know what that meant, so she asked -her grandmother, who told her, “I am calling your relatives to help us. -You are a Dagwanoenyentgowa, too.” They came one by one. When all had -come they numbered 60, besides the old woman and her grandchildren. -Dagwanoenyentgowa Sʻhagodigendji said that each one must have a round -stone to strike with, just heavy enough to handle well. They had barely -gotten the stones when the Yenonsgwa began to appear, thousands and -thousands in number. The Dagwanoenyentgowa were frightened when they -saw them, but the old woman who led them said, “We must separate and -attack them singly. You must keep the stones in your hands. Be firm and -have the faith that you will kill with one blow each one you hit and -you will do so.” [394] Then the Dagwanoenyentgowas ran off in different -directions, with the Yenonsgwa chasing them. Whenever they had the -chance the Dagwanoenyentgowa struck and killed a Yenonsgwa, and so they -kept retreating and killing the Yenonsgwa for a long distance. The old -woman told all her people to go up a high mountain on the south ahead -of them and to continue fighting as they went, saying, “When we all -reach the top we will go down a little on the other side, and the -Yenonsgwa will come to the top, and we shall then strike them. One part -of us will strike them from the east and the other from the west side, -and we will get behind them and drive them into the great ravine on the -south side of the mountain, where a river runs, and they will all -perish there.” On coming to the mountain top, where there was a large -space, and looking around the Yenonsgwa saw nothing of the -Dagwanoenyentgowa. They looked on every side, but could see no one, -whereupon they thought that the Dagwanoenyentgowas had gone for good. -They had not stood there long, however, when they heard the sound of -wind below them on the mountain on both sides of them. The sound grew -louder and louder, and presently the Dagwanoenyentgowa struck them on -both sides, and uniting in their rear struck them there also. So -terrible were the attack and the power of the Dagwanoenyentgowa that -they tore all the trees out by their roots and swept the earth from the -top of the mountain, hurling the trees and earth into the ravine and -river below. The dead Yenonsgwas were piled up on one another like -rocks in the river bed and along its banks. The Dagwanoenyentgowa were -now dancing on the mountain top, when the old woman said, “We have -hurled the Yenonsgwa down there now and we would better finish them. -Let half of you go along the ridge running south from this mountain -east of the river and the other half on the western ridge and blow all -the trees and stones and earth into the great ravine.” They did so, and -when they came together they had stripped the mountain spurs naked. The -river forced everything to the end of the ravine, piling up the débris -in a great dam, so that the river became a lake on the south side of -the mountain, which is called Hadiqsadon Genonsgwa ganyudae.395 - - - - - -105. THE TWELVE BROTHERS AND THEIR UNCLE, DAGWANOENYENT - -Once there lived 12 brothers who were great hunters, and who dwelt very -happily together. Everyone knew that they excelled in whatever they -undertook, for they had great magical powers and were honest. - -Every morning the brothers would start off in different directions to -hunt, and would return in the evening. The eldest brother seemed to -understand best the women, who went around the world to destroy men, so -he always avoided them. One day, however, while he was hunting he saw a -red-headed woodpecker drumming on the trees, making a great noise. As -he watched the bird, it went around the tree and then flew to another -tree and around that. Finally it flew to the ground, and, behold! a -beautiful young woman took the place of the bird. She said to the -hunter, “Are you not ashamed to point an arrow at a woman? Come and -talk to me.” Thereupon he went up to her—this was the last thing he -remembered. She took him to a high rock where stood another woman, who -said “Let his bones come to the ground,” and his body fell, becoming a -heap of bones. Great piles of human bones lay around this rock, for -many men had been decoyed to the place by the first woman and destroyed -by the other. - -Night came, and as the eldest brother did not return, the remaining 11 -said that some evil had befallen him, and that he would never return. -As predicted, he never came home; his mat remained vacant, and they -left everything as it was and mourned him as dead. - -After a long time another brother was missing one evening and he, too, -never returned. Later it was learned that while walking along in the -woods he came upon two women, who with their wiles put him to sleep. -One of them said: “Let us put him into the ground until mold appears -all over him—he shall be alive—and let him remain there until his uncle -finds out where he is and rescues him.” - -Now, the 10 remaining brothers were greatly alarmed, and they told -their youngest brother, whom they loved very dearly, that “he must stay -at home and not go roaming about the forest, for he was young and did -not know the world as well as they did.” - -Again many moons passed, and then one night the third brother was -missing. The others knew he must be dead, or he would not have failed -to return when night came. Now, three mats were vacant, and the -remaining brothers were almost heartbroken. - -Time went on, and one brother after another had disappeared, until only -two were left—the second and the youngest, and there were 10 empty -places. Then the elder said to his younger brother: “You must not go -out of doors. You must stay close at home, where no harm can come to -you, for you are all I have to depend on when I grow old.” “But,” said -the younger, “it may be that our brothers are still alive and are being -kept captive and tormented by the spell of some magic power. I wish to -go in search of them.” “No; you can not,” replied the elder; “you are -still young. But we have a great uncle, who knows everything. He is a -terrible man; no one can go near him. He could bring our brothers back, -if we could get to him, but the trouble is he would not know that we -are his nephews, so we would be destroyed. He is Dagwanoenyent. He -lives on a rock. His long hair sweeps the ground, so that all around -the rock it is as smooth as ice; and he has enormous eyes.” [396] “I -must go to see this uncle,” said the younger, “and find out where our -brothers are.” “You will travel the wide world over and never find them -unless he tells you,” came the reply. - -“What does he live on?” asked the younger. “He gnaws the bark of -hickory trees,” answered the elder. “That is an easy living. I will get -plenty of it,” said the younger, and having cut down the largest -hickory trees he could find, he took off great blocks of bark for his -uncle to eat. Then he made himself six arrows, each arrow being a great -tree. He would lift the tree out of the ground by the roots. “I want -you to be small,” and made an arrow of it; the blunt end of the arrow -was the butt near the roots. The elder brother did not know that these -arrows were large trees. He was afraid to have his brother go and put -but little faith in his success. While the younger brother was making -his arrows he practiced running. One day while so engaged he thought he -heard a groan under his feet, as it were, and going back and forth he -found the exact place whence it seemed to come. It was as though he ran -over a man and each time hurt him fearfully; so digging down into the -ground, he found a living man, whose features were perfect but whose -face was covered with thick mold. He took him home to his elder -brother, saying, “We have plenty of bear’s oil, and you can anoint him -until he regains his natural skin.” The newly found man could neither -see nor hear. - -The elder brother told the younger to run toward the north. The next -morning the latter started, having cautioned the elder to stay in the -lodge while he was gone, as he would bring his uncle home with him. He -ran for several days until he came near the place which his brother had -described. Possessing magical power over a mole, he said to it, “You -must carry me under the ground so that the leaves shall not rustle. -When we are very near my uncle, Dagwanoenyent,[397] let me out.” -Thereupon he entered the mole, which ran on until they were near the -Great Head, when he looked out. He was almost afraid to come forth, so -terrible was this enormous object, but he sprang out of the mole with -his arrow drawn, crying as he did so, “Uncle, I have come after you!” -Away sped the arrow! As it whizzed through the air it grew to the size -of a large tree. When it hit the Great Head above the eyes, with a loud -laugh the latter, rolling off the rocks, swept along in the air, making -a broad track of fallen trees as it passed through the forest like an -immense cloud. The young man kept ahead by running with lightning -speed. As the Great Head was nearly on him, he turned and shot another -arrow, which drove it back some distance, and again he got ahead. This -act he repeated whenever he was in danger of being overtaken, otherwise -he would have been killed by the big trees that fell in the track of -the Great Head. So on he ran for his life, and as his last arrow was -spent, he reached home. Each time the rebound of the Great Head -decreased, so it gained on him continually. - -While the pursued and the pursuer were still a long way off, the elder -brother began to hear a frightful roar and to feel a great wind rising. -Thereupon, saying, “My uncle is coming,” he opened the skin doors -(there was one at each end of the lodge) and put great pounders on -them, and made a big fire. When the younger brother reached the lodge -he took up the pounder, and as the Great Head came down to the -threshold and rolled in, both brothers began pounding it and kept on -doing so until it rolled almost to the end of the lodge and became -silent. At this the young man said: “I brought you here, uncle; now, -you must stay with us and tell us where our brothers are.” “I can not -stay,” replied the Head, “but I will help you, and your brothers will -come back.” - -By this time the elder brother, having rubbed nearly all the mold from -the man’s face, found he was his brother. The Great Head blew on the -body, whereupon the man became well and sound again. Now there were -three brothers. At night the Great Head would remain outside the lodge, -gnawing the hickory bark provided for it. After a time it said, “I can -not remain and must be going home, but I will take you to the spot -where your brothers are”; so they started off together. The Great Head -would make long leaps, springing high from the ground. It conducted the -young man to the woman on the rock. As they passed the first woman the -Great Head said, “We shall have to kill this woman.” She tried to make -the Great Head laugh, but it would not, saying, “Oh, woman! Come down -and be bones.” Enraged at these words, she tried to spit at the Great -Head, which repeated the words. The third time, both women rolled off, -and as they fell their bones made a noise like the pouring out of many -shells, and the Great Head said, “Scatter the bones.” So the young man, -gathering them up by handfuls, threw them in every direction, -commanding them to become such and such birds; and they became -birds—horned owls, hawks, crows, and woodpeckers—which disappeared in -the air. “Now,” said the Great Head, “you must work hard. Fit all these -other bones together nicely, giving to each body its own bones by -putting together as many bodies as you can. While you are doing this, I -will go off a long distance and then come back straight over this -forest. When I approach you will hear the roar of the wind, and -thereupon you must cry out to these bones, ‘Arise, or the trees will -fall on you.’ They will obey you. I will pass over them and go to my -home; if you want me again, you may come for me.” The young man went to -work with great haste and laid together many skeletons. Nearly all the -bones were arranged when he heard the deep roar of the wind and knew -thereby the Great Head was coming. Then he called out, “Arise, you -bones, or the trees will fall on you,” [398] and as the Great Head -swept with an awful noise over the skeletons, all sprang to their feet. -The bones of two skeletons were interchanged. One who from the shape of -his foot had gone by the name of Sharp-pointed Moccasins had but one of -his own feet, while the second man had the other, so both were -cripples. One of these men had been enticed from a great distance; he -was a man-eater and wished to commence a meal at once, but the young -man killed him with a single blow of his club. Among those now restored -to life were the nine missing brothers. Each man found whatever he had -brought with him and all separated; those who did not know where their -homes were went with the brothers. Thus, again, after many years the 12 -brothers were united. - - - - - -106. ONGWE IAS [399] AND HIS BROTHER, DAGWANOENYENT - -There was a man who had three nephews, and all lived in a lodge which -was divided into two parts by a partition. The old man lived in one -part and the young men in the other. There was no door between the two -rooms; they could talk only through the partition. The old man, -however, was an Ongwe Ias; he was a brother of the Dagwanoenyent who -chased the panther and her cubs. - -When the old man went hunting he always started on a run, and one could -hear the sound of his going. The young men used to go hunting, too. -Whenever the old man came home they could hear him throw down a -person’s body and cut it up; then they could hear him eating. Afterward -he would ask the boys whether they had all returned from hunting, -whereupon they would say, “Yes.” - -One morning after the old man had gone off the youngest of the three -started by himself. At a short distance from the lodge lay a big tree, -over which moss had grown everywhere. When he put his knee on this tree -to get over it he saw a man who had grown to the tree. The man said: “I -am glad you have come; I am tormented here. I think you would better -take me to your lodge. I will be a brother to you and stay with you as -long as you live.” “I do not think this would be well,” replied the -young man, “for our uncle is a man-eater; but I will go home and talk -with my two brothers, and tomorrow I will let you know our decision.” -That night when the old man got home he asked whether all had gotten -back. “Yes,” they answered. Then the youngest said to his uncle: “We -have found a man who wants to come here to be our brother and live with -us. You must not touch him.” The old man agreed not to injure him, -saying, “I will give him a name; he shall be called The-Found-One.” -[400] They brought the man in. When he had recovered his health he was -a swifter runner than the old man-eater. - -One morning all started off to hunt, the three brothers and -The-Found-One. In the afternoon the old man came back home and stayed -in his part of the lodge. At night he asked, “Are you all here?” One -answered, “No; our eldest brother has not come.” The old man was -astonished, and told the second brother that he must start early the -next morning and follow his brother’s tracks. - -In the morning the second brother started on the run to look for his -elder brother. After a while he came to a clearing, in the middle of -which sat an old woman; his brother’s tracks went straight toward her. -He made up his mind to inquire of the woman about him. Going straight -up to her, he asked, but she gave no answer. Then she struck him and -straightway he turned into bones. Now, two of the brothers were gone. -When night came and the uncle reached home, he asked the lone brother -whether all had returned. The youngest said, “No,” whereupon the uncle -said, “You must follow them and see what has happened.” - -So the youngest went out the next morning, and soon reached the opening -or clearing, where he saw the gray-haired woman. It came into his mind -that she was the cause of the trouble; so taking a start he ran and -then jumped on her back, asking “Have you seen my brothers?” Having -said this, he jumped off. After trying in every way to hit him, at last -the woman just touched him and thereupon the three brothers were gone; -he, too, then becoming merely bones, like the other two. - -At night when the old uncle returned he asked the fourth person, -The-Found-One, “Have your brothers come back?” “No,” was the answer. At -this the old man, astonished, said, “When you rise in the morning get -crotched sticks and make a platform on them; put as many stones as -possible on the platform, and then start in search of your uncle. You -can not help finding him. When you see him you must shoot him in the -forehead; then he will follow in the direction from which the arrow -comes.” The next morning, having made a platform, the man put on it as -many big stones as possible. After doing this, he started in the -direction the old man had pointed out. During the forenoon he heard a -big noise, and when he came out into a broad opening, or clearing, he -saw his uncle, Dagwanoenyent, on a great rock which he was eating, -biting off large pieces. On seeing him, The-Found-One shot an arrow at -his forehead, saying at the same time, “I have come for you, uncle.” -His uncle, the Great Head, followed him, and he shot another arrow. The -Great Head always followed the course of the arrow. After shooting -twice The-Found-One was back at the lodge, where he called to the old -man-eater, “Uncle, I have come.” - -Very soon they heard the noise of a great wind, and Dagwanoenyent came, -and standing on the platform, began to eat stones;[401] the sound of -his craunching could be heard a long way. The man-eater spoke to his -brother Dagwanoenyent, saying: “I sent after you, and you have come. -The three brothers have gone and have not come back. Now I am going for -them, and if I do not return, you will come after me.” The next morning -The-Found-One was alone. Dagwanoenyent came, and standing on the -platform, ate a stone, and called out, “Have they returned?” “No,” was -the reply. - -“Well, I am going after my brother; he ought not to eat men, if he too -gets lost.” With these words, Dagwanoenyent flew up high in the air. -The old woman knew he was coming, so shading her eyes with her hand, -she kept watch; presently she saw him approaching. Flying down where -she was, he bit at her, but she had disappeared; then he bit gravel. On -flying up he could see nothing. At last he hid behind a cloud and -watched until he saw her; thereupon, plunging down, he bit deep into -the ground, this time killing the old woman and letting out her blood. -Then he said to himself, “My brother should not eat people, if he is -such a coward that he can not kill an old woman.” - -Dagwanoenyent had to bring to life his three nephews and his brother. -The-Found-One came to the place where the old woman was killed, and -Dagwanoenyent told him to put the bones together, and then to go to a -big hickory tree near by and push against it, calling out, “Rise! you -people, lest the tree fall on you.” Having put together the bones as -directed, he pushed against the tree, at the same time calling, “Rise! -lest the tree fall on you.” At once all came to life, whereupon the -man-eater said, “I give up; I will never eat man again.” All went home -together, and are said to be living in some parts of the Rocky -Mountains now. Dagwanoenyent is living still. - - - - - - - -MEDICAL NOTE - - -107. NOTES ON THE MEDICINE NIKAHNEGAAH [30] [402] - -Solomon O’Bail, an aged Seneca, living on the Cattaraugus Reservation, -in 1884 had about a tablespoonful of the Great Bird-medicine in the -form of powder. - -Only a minute portion of this medicine, mixed with water, was needed. -In putting the small portion of the powder into the cup of water O’Bail -sprinkled a little on the east side of the cup, another portion on the -west side, and still another on the side nearest to the lips of the -patient. If all the powder remained on the surface of the water instead -of mixing with it, the indication was that the patient must die; but if -the powder dissolved completely in the water, this was taken as a sign -that the patient would live. When the powder would not mix with the -water the latter became of the consistency of sirup; but if it mixed, -the water remained clear. When the medicine would not dissolve in the -water the hochinagen [403] knew that there was no help for the patient -and would not give the medicine to him; but in case the powder -dissolved in the water, the solution was given to the sick man to -drink. - -About 20 men on the Cattaraugus Reservation still had, in 1884, a small -portion of this medicine. This medicine is the same as that which the -birds made when they brought Bloody Hand to life. It is so powerful in -orenda, or magic potency, that when it was given to the sick by the -hochinagen the patient was forbidden to eat anything that was colored; -he could eat, however, pure white beans and pure white cob corn. If -anything black or in any manner colored was eaten, the taboo was -broken, and the man or woman would die, as the medicine’s virtue was -thus destroyed. - -If another man came into the patient’s presence after having stopped to -see a corpse on the way, and looked at the patient, the sick person -would immediately grow worse and would die shortly thereafter. For this -reason it was customary to hang up a skin or a blanket so that the -patient should not by any chance see such a person. - -It is said that medicine similar to this ancient bird medicine could be -made, but no one knows how to make corn grow without seed corn. - -When this Nikahnegaah was taken, the smell of burning or broiling meat -had a bad effect on its virtues. During her catamenial periods a woman -was not permitted to look at a person who had taken this medicine; if -she did so he would surely die. Hence it was a standing rule that a -patient who had taken this medicine should not be seen by any one for -four days except the person who was caring for him. - -When a person who was ill desired to try this medicine, he or some -friend was required to give a handful of native tobacco and some other -small present to the person who had the medicine. The hochinagen could -do what he pleased with the presents. The hochinagen would cast into -the fire a piece of the tobacco, at the same time saying to the -medicine, which he then held in his hand, “Take a smell of this -tobacco, for I am about to make use of you.” Then he would visit the -sick man, and taking a small vessel he would go to a running stream, -and after making an offering of tobacco to it in the name of the -patient, he would dip up the water with the current, not against it. He -took what water he could dip up in this manner. - -If the sick man was not very ill, this one dose would cure him; but if -he was very ill other hochinagen who have this same kind of medicine -must come to assist in the cure. They must cook a kettle of white beans -for themselves and the singers who come to sing that night; they would -also give strength to the medicine by the burning of tobacco as -directed by the birds. - -The first sentence of the song is “Now, this is the medicine to be -taken.” When the medicine is swallowed the words are, “Now, let it -begin to work over all his body.” - -If the patient recovered his health he must celebrate the event by -preparing a feast, the chief dish of which must be a great kettle of -hulled corn seasoned with meat or venison cut into small pieces. - -The hochinagen who gave him the medicine must come to sing and dance in -honor of the medicine through whose aid they were enabled to cure the -patient. Some of the sentences employed in the songs are: “The spirits -have come and they have cured the ill person”; “We now dismiss them -with thanksgiving”; and then they sing the songs employed when -preparing the medicine, of which some of the sentences are: “I have -been to the place of the plant”; “I have been to the mountain”; “I have -been at the falls”; “I have been beyond the clouds”; etc. After recess -they use: “Now we have assembled where the tobacco is”; “Now they meet -together, say the ducks”; “Now the deer with two prongs say, ‘We have -assembled,’” and similar lines. Only hochinagen may sing at this feast. - - - - - - - -SENECA FICTION, LEGENDS, AND MYTHS - -PART 2 - -Seneca material collected by J. N. B. HEWITT in native text, in 1896, -on Cattaraugus Reservation, New York, and translated by him, with two -texts with interlinear translations. - - - - - - - -SENECA FICTION, LEGENDS, AND MYTHS - - -108. THE LEGEND OF HAYANOWE (“HE-THE-FLEET-FOOTED”) - -Once there dwelt together in a lodge in a village two brothers. The -time of the story is autumn. - -It so happened that the elder brother said to the younger, “Now, let us -go to the forest to hunt deer.” The younger answered, “So be it. We -will take our blowguns.” But the elder said: “As for me, I will not -take a blowgun. I will make use of a tomahawk and a knife, for the -reason that I am very fleet-footed.” The younger brother rejoined, “Let -it be so. I am satisfied with what you suggest,” adding, “Come, now! -let us start for the forest.” - -So they started for their destination in a distant forest. They -encamped on the way three nights before they reached the rendezvous -where they knew game animals abounded. Then they erected at once a -temporary shelter for their camp. - -In the morning the elder said, “Now, early in the day we must go out to -do our hunting.” But the younger brother replied, “You must follow me -around in the forest, and then you will see how fleet I am on the -course.” Then the two started out from their camp to hunt. Carrying -only a tomahawk and a hunting knife, the younger brother took the lead, -while the elder brother followed him, as requested. Just before -starting from their lodge the younger brother said to the elder: “Do -not take a blowgun with you, for just as soon as I kill anything you -must bring it back to our camp.” - -Having gone into the forest some distance, they finally saw a large -herd of deer, which at once fled from them, whereupon, then, the -younger brother said: “Whenever I kill one I will call out in a loud -voice, ʻam, ʻam.” So saying, with loud shouts he pursued the deer into -the forest, and by the time the sun marked midday he had overtaken and -killed six deer, on account of his great fleetness of foot. Then the -two brothers rested from hunting for the day. - -When they had retired to their camp, the elder, addressing his younger -brother, said, “Do not ever say that you are fleet of foot, because -that quality is an essential of your character.” But the hot-headed -younger brother answered, “I am fleet-footed, anyway.” At this the -elder brother scolded him, saying, “Do not ever say that again, because -something sinister will happen to us owing to that.” But the younger, -heedless of the advice, rejoined: “Let it be so then. I shall match -myself, however, with anything, be it an animal or a human being; it -matters not what it may be.” - -When night came they lay down to sleep. In the morning, after their -morning meal, the two again went forth to hunt. After a long tramp they -reached a place in which they saw many deer. At once the younger -brother began to shout loudly in order to frighten the deer, so that -they would run away from him, and he would have the opportunity of -overtaking them. Hearing his outcries, the deer fled from him, and the -youth pursued them. By midday he had overtaken and killed six deer. - -As he was returning to his camp, he was surprised to hear the voice of -a man speaking to him, saying, “Verily, is it not you who are fleet of -foot and swift on the course?” Looking around, the now frightened youth -saw at one side an opening—a roadway, as it were, through the -forest—and standing in this roadway at some distance he saw a man, or -what he took to be a man, gazing at him. Boastingly the youth replied, -“It is certainly true that I am fleet-footed.” Then the strange man, or -what the youth took to be a man, said: “I will run a race with you. You -keep saying at all times and places that there is no one able to -outfoot you, so let us make an agreement to run a race with certain -conditions tomorrow. At midday we shall meet here in this place; right -here. And we will agree to wager our lives on the issue of the race. -One of the conditions of the race must be that I shall follow you for -two days. When we start let us be as far apart as we are now—the -distance from the spot where you are standing to this place where I -stand. You shall choose the direction that we shall take in the race, -whether we shall camp for the night, or not. When you decide that we -shall camp for the night, you must say, ‘We will camp for the night’; -and where you stop you shall make a mark from which you shall start in -the morning, and then you can go aside to camp for the night. And there -you may kindle a fire and prepare any food that you may have with you -(said sneeringly).” - -Then the youth who was swift of foot answered: “I agree to your -proposition, and if at the end of two days you do not overtake me, then -I shall pursue you.” - -Then the strange man rejoined, “We have now come to an agreement on -this matter, and you must tell your elder brother of it.” The -fleet-footed youth replied, “Let it be so; I will tell it to my elder -brother.” Thereupon the strange man admonished the youth, saying, “You -must not fail in the least to be here just at midday tomorrow, and we -shall stand here again.” Then the youth, answering, said, “So let it -be,” and he started for the place where stood the temporary camp of his -elder brother and himself. - -When he arrived there he found his brother at home. As soon as his -elder brother looked at him he said, “You look very dejected; possibly -you are ill.” The younger brother said: “I am not at all ill. Perhaps -the reason why I am looking as I do is that I saw a strange man, who -said to me, ‘Are you the person who keeps on saying “I am swift of -foot?”’ I replied that I am the person. Thereupon the stranger said, ‘I -will run you a race just to test your words. So tomorrow when the sun -will be at midday here in this very place you and I must again stand, -and from this place you and I must start.’ Moreover, he told me that I -must inform you, my elder brother. So I have now informed you.” And he -continued to sit with his head bowed as if in deep trouble. - -Then the elder brother said: “Oh! my younger brother, you and I are -brothers, and we are about to die because of your doing that which I -have frequently forbidden you doing, namely, your continually saying, -‘I am fleet-footed.’ I kept saying to you that your talking thus would -bring us misfortune. Now that form of talking has this day severed our -minds one from the other.” Thereupon the elder brother began to shed -tears of bitter grief, saying between paroxysms of weeping: “Perhaps -that thing with which you have made an agreement to run a foot race -with your life as a wager is not at all a human being. Verily, no one -knows of what abominable species of monsters it comes.” - -Seemingly undismayed, the younger brother replied, “Oh! my elder -brother, now you must make me two pairs of moccasins, and I shall take -with me also two ears of parched corn, which I shall place in my -bosom.” So the elder brother sat up the entire night to make the two -pairs of moccasins which his younger brother required in his race on -the morrow. - -In the morning the two brothers conversed together. The elder said: -“When you start away I shall go to notify our friends in their -encampment; for perhaps the person with whom you are to run a foot race -is not a human being. Perhaps, too, you are about to die, so you and I -may be now talking together for the last time.” Then they parted there. - -The younger brother went to the place where he had agreed to be at -midday for the beginning of the two days’ foot race. In due time he -arrived at the spot, and he was surprised to see standing there the -strange man who had challenged him to the race, and who now addressing -him said, “Now, truly, you have arrived on time.” In reply Hayanowe -(“He-the-Fleet-footed”) said, “I have arrived all right, and I am ready -for the race.” To this the stranger answered, “Come, now, which way -shall we go?” The youth then said, “So let it be. We will go toward the -east—toward the sunrise.” The strange man replied, “Come on then. Get -ready; and when you are ready you must say, ‘Come now; I am ready.’” - -In a short time the youth said, “Come on now; I am ready.” Then the two -started on a run. The youth Hayanowe struck a steady gait. When the sun -was at the meridian, and again when it was midway between noon and -sunset, the strange man urged his youthful competitor, saying, “Exert -yourself, my friend.” These admonitions caused the youth some -perturbations of spirit; he even feared for his life; so he put forth -his topmost speed and ran swiftly until nearly sunset, when the -standing trees gave out loud sounds, which seemed to come as the result -of a force which struck them hard. Thereupon the youth heard the -strange man shout to him, “Exert yourself, my friend; I will overtake -you indeed.” - -Then it became night, and the youth, remembering one of the provisions -of his agreement with the stranger, although he somewhat doubted the -stranger’s sincerity in making it, said in a loud voice, “Let us two -camp for the night, as we have agreed to do.” The stranger replied, “So -be it. Have you marked the end of your run for the day, too?” The youth -answered, “I have marked it, indeed.” To this the stranger rejoined, -“So be it. You may eat your food now, and so will I. You also must -kindle a fire if you need it.” So the youth kindled a fire, and so the -strange man did likewise. The youth could plainly see the fire of the -stranger, for it was not far away at all, indicating that his opponent -was close at his heels in the race. He then took out his parched corn -and ate it, after warming it at the fire. Hayanowe was ill at ease, for -he fully realized that he had unexpectedly met his match, perhaps more -than his match. While he was eating his parched corn the strange man -said to him, “In the morning, just as soon as you are ready to take up -the race again, you must say aloud, ‘I have now taken my stand on the -scratch.’” The youth, answering him, said, “Let it be as you say.” But -he could not sleep during the entire night. He spent the time in -devising some plan by which he might win the race from the unknown -stranger, whether man or beast. He thought of many things, finally -deciding that he would choose deep thickets as the course of the race, -to see whether they would not retard the fleetness of his antagonist. - -The next morning very early he made his usual preparations and then -went to the scratch. Standing there, he shouted to his antagonist, “I -am now ready.” The stranger answered, “So be it. And you must also say -as you start, ‘Come now.’” The young man, giving the required verbal -notice of his start, leaped forward with a bound, as did his antagonist -and challenger. - -The youth exerted himself to the utmost, indeed, running at his topmost -speed. Finally he came to a dense thicket, which was large in extent, -which he entered at once. Stopping for a moment, he listened intently -for sounds made by his pursuer. It was not long before he heard the -sounds in the distance made by the stranger as he, too, entered the -thicket. The crackling of sticks and boughs sounded to him as if the -object pursuing him possessed great weight and strength. - -In resuming his race for life, the youth said in his mind: “So now it -is again my turn to flee. I shall go back to the place where abide my -kinsfolk and my elder brother.” He then changed his course from the -east to the southwest. Running at top speed, he came to a mountain, -which he ascended and passed over. Then, not knowing whether his -challenger was still on his track, he listened for any sounds which -might indicate that he was being pursued. He had not been standing -there long when he heard the voice of his pursuer in the distance say, -“Exert yourself, my friend.” Again the youth put forth all his power, -running as swiftly as it was possible for him to do. He was directing -his course for the place where abode his kinsfolk and his elder -brother, for he had repassed their temporary camp in the forest, but -his brother had already fled. So he kept on thinking, “He has gone back -to the place where dwell my kinsfolk.” Having arrived there, he found -that they, too, had left their settlement, because his dear elder -brother had informed them of the conditions of the foot race, whereupon -they decided at once that their kinsman’s antagonist was not a human -being. They had fled because the elder brother had said: “We shall all -die if we remain here. I really do not know what kind of a being it is -that has challenged my younger brother to this foot race. Come, then, -let us flee from here.” - -The youth, surmising where they had gone in their distress, followed a -course which would take him to their asylum. While he was running he -was greatly surprised to find a woman lying in his path. Stopping a -moment, he asked, “What is the matter with you?” She replied, “I was -ill when they decided to flee, so they built a cradle in which to bear -me along with them. They bore me along in it. Finally I said, ‘Put me -down here in this place, because I am ill in the manner of all women.’ -[404] I will die here. Not having any women to bear me, I was left by -them here. And you must beware for I am still ill in the manner of all -women, and I am very, very ill thereby.” - -The youth, answering, said, “So be it. Right here you and I are about -to die. There is coming behind me an animal, and I do not know what it -is or what it looks like. And I do not know whether we shall be aided -by what I am about to suggest.” Then he came forward from the direction -he had come and corpus ejus (mulieris) ille ita convertit ut pedes ad -animal appropinquans spectarent; eoque tempore cruribus mulieris -expansis omnibusque vestimentis ab ea sublatis corpus ejus sanguine -mentruo opertum vidit. Then He-the-Fleet-footed said to her, “Now, you -must remain perfectly quiet; do not move under any circumstances.” So -saying, he concealed himself behind a large tree near by, behind which -he awaited developments. - -Looking back to the spot where the woman lay, he heard the sounds, -Woqʹ, woqʹ, woqʹ, approaching nearer and nearer and resounding very -loud. While looking back to see what was in pursuit of him, he saw at -last an animal following his tracks on the run. It was very large, -without a tail, and it had no hair on its body; there were only a few -bristles, which stood along the center of its back. - -It came up to the place where the woman lay and it stopped there [tum -se gessit tamquam si aliquid insoliti odoraretur, cruoremque circa -corpus mulieris concretum intuitum est. Jam brevi tempore corpus -animalis tamquam frigore tremuit, iterumque sanguinem odorans]; its -body again quivered violently, and the great creature became nauseated. -It vomited a great quantity of blood, and in a short time fell over -dead, and its feet resounded on the ground. - -The youth, who watched these things from his position behind the great -tree, now went to the place where the animal lay; when he placed his -foot on the body the entire carcass moved to and fro, showing that the -beast was dead. Then the boy removed the woman to a spot some distance -from the place where she first lay, saying to her for her comfort, “Lie -here a while. I will pursue our kinsfolk to learn whither they have -gone.” Thereupon he started on the trail with great fleetness of foot. -He had not followed the trail very far when he overtook them; they were -in large number, and among them was his elder brother. Coming up to -them, he said, “You must all turn back to see what kind of an animal it -was against which I ran the foot race.” - -So all the people turned back, going directly to the place where they -had left the woman who was ill. When they reached the spot the ancients -held a council and, after carefully examining the animal, said, “This -is what is called Yăʼgwaiʻhē.[405] It is this thing which you overcame -in the foot race, the conditions of which have now been fulfilled. You -two wagered your heads on the issue of the trial of speed. So, then, we -will now kindle a huge fire. Let each one bring a piece of dry fuel.” -So, going out into the neighboring forest, each brought back a piece of -dry wood; with this wood they kindled a great fire. As soon as the fire -had become very large they cast into it the body of this animal, and -then they threw dry wood on the top of the body, causing the fire to -burn fiercely. When the fire died down only a few charred bones were -left of the huge animal. Then the eldest man of the assembly said: “Let -each one take a portion of these bones and make of it a fetish -(otcinăʻkĕⁿʼʹdăʼ) for hunting some kind of game animal, which he must -name; this fetish will give him the power to kill easily the animal -thus named.” So each of the assembly did as the hochinagen had -directed. One would take up a fragment saying, “I will employ this for -hunting the bear.” Another would say, “I will make use of this in -hunting deer.” A third person, “I will employ this for hunting -raccoons.” A fourth, “I will use this for hunting the otter.” A fifth, -“I will use this for fishing for sturgeon.” A sixth person, “I will -make use of this for trapping minks.” A seventh, “I will employ this -for hunting the raven.” An eighth, “I will use this for hunting women -(i.e., for winning the favors of the women).” Lastly, some vulgar, -worthless persons would say that they would employ the bones for -various filthy functions of the body. - -Then placing on a pack-cradle for carrying wounded persons the woman -who was ill, they started for their homes, where they arrived safe. -This is the end of the story of Hayanowe. - - - - - -109. OÑGWEʻ HAÑGESʹʻHÄʼ AND GAJIHSONDIS (SKIN-OF-MAN AND SPIKE-HITTER -[406]) - -In former times an uncle and his nephew dwelt together in a lodge. The -name of the old man was Oñgwe Hañgesha and that of his nephew -Gajihsondis. - -It was the custom of the uncle when he left to be absent some time to -fasten his nephew securely in the lodge. He was also in the habit of -giving to his nephew the foot of a bear, with these instructions: “You -must remain in here quietly, and you must continue to shoot at the -bear’s foot. Whenever you hit the foot you shall say aloud, -‘Gajihsondis,’ but if it so happen that you do not hit the foot, you -shall not say that name. So you must keep at this business during the -entire day, but whenever you become hungry you must eat food which you -know is here ready for you to eat. Just as soon as you have finished -your meal, then you must again begin to shoot at the bear’s foot; you -must not stop in this task, but must continue to shoot at the bear’s -foot without ceasing.” - -So the little nephew did as his uncle had instructed him to do, and -whenever he was fortunate enough to hit the bear’s foot he would -exclaim loudly, “Wagajihsondis!” - -At last the nephew began to wonder what his uncle ate, for he had never -seen him eating anything. So Gajihsondis finally decided to watch the -old man and to continue doing so during the approaching night, as the -young boy had concluded that his uncle ate his meals at night. The boy -mused to himself, saying, “Tonight I will watch my uncle during the -whole time.” - -So in the evening, when Gajihsondis lay down for the night, he wrapped -himself up in an old piece of skin; he lay on one side of the fire and -his uncle on the other. There was a rent in the skin covering of -Gajihsondis, probably a hole which he had made in it for the occasion, -and through this he peered as he watched his uncle. This hole in the -skin was very, very small. The boy did not sleep, but kept a watch on -his uncle to learn on what the latter fed to sustain life, for they two -had never taken a meal together. - -At midnight, possibly a little past that time, the small boy, who was -on the watch, was surprised to see his uncle blow with great force on -the fire in the fireplace.[407] At once sparks shot up from the fire, -some of which fell on the boy as he lay there. But the little hero kept -quite still, although his uncle, in order to see whether the boy was -awake, said, “Gwēʹʻ, my nephew, you will burn; look out!” But still the -boy kept still. Then, after the lapse of a long time, the uncle arose -and while watching the seemingly sleeping boy, drew from beneath his -couch a bark case, such as was in use in the early times. He took -therefrom a small kettle and from the kettle something which the -watching boy did not recognize. The old man hung the kettle over the -fire, and then he again blew on the fire and the flames began to burn -briskly; and he kept on blowing the fire until it had become hot enough -to cook a meal. He had placed water in the kettle when he set it over -the fire—just the right amount for his purpose. Then the old man began -to scrape some object and permitted the scrapings to fall into the -kettle. The old man was acting just as one would have acted while -making chestnut mush. All the time he was being watched by his nephew, -who was called “Gajihsondis.” - -When the mush was cooked the old man removed the kettle from the fire -and set it aside, and then he took out what he had cooked in a bark -dish and began to eat. When he had finished his meal, he blew on the -kettle and it began at once to grow small in size; then, blowing on it -a second time, the kettle became as small as it was at first, which was -very, very small. When it had returned to its normal size the old man -wrapped it up in something which the watching nephew did not recognize, -but before doing so he placed in the kettle the something out of which -he had made the mush which he had just eaten. Then he again drew out -the bark case from beneath his couch and replaced therein the kettle -and its contents. Having done this, he pushed the case back into its -hiding place. Thereupon the old man lay down again. His nephew had -observed him carefully in all that he had done—this for the first time -since they two had lived together, and while the boy was growing up. - -The morning after this episode the old man made his usual preparations -for going out to hunt, and said to his nephew, “You must eat whenever -you get hungry.” He repeated this saying often. - -Then the boy began to sport, as he had been instructed to do by his -uncle. Wherever he threw the bear’s foot he would attempt to hit it by -shooting at it. Throwing it here, he would shoot at it, and throwing it -there, he would shoot at it. When he hit it he would exclaim loudly -“Gajihsondis,” as he had been told to do. - -When it was the usual time for the uncle to return from his hunting -trip, the boy would say to himself, “My uncle will soon be back now.” -So one day the youth said, “I believe I will prepare food for my uncle -against the time of his return.” Going at once to his uncle’s couch, he -drew from under it the bark case and took therefrom the kettle, which -was very small in size, and also an insignificant looking object -contained in the latter, which his uncle had scraped down to about -one-half its original size. - -Next the lad blew on the kettle to increase its size, as he had seen -his uncle do, and after it had become sufficiently large he put water -into it and set it over the fire, musing to himself, “So be it. I will -now prepare food for my uncle, for he soon will return very hungry.” -The lad now blew on the kettle the second time, whereupon it increased -slightly only in size; so he continued to blow on it until finally it -was large enough to suit him, when he said, “It is now large enough.” - -Then he began to scrape into the kettle from the small object, but soon -he exclaimed, “Oh, pshaw! it is not enough. I will scrape it all into -the kettle.” Having done this he said, “Perhaps this food is abundant -in the place whence he obtains it, so I have used it all.” As he began -to stir it briskly, using a paddle for the purpose, the mush commenced -to boil with great violence. At last, realizing that the mush was -rapidly increasing in quantity in the kettle, the boy merely kept on -stirring it. As soon as he began to blow on it to cool it, the mush -increased still more rapidly in bulk. While he continued to stir and -blow on the mush, it began to overflow and to fill the room around the -fire. Still he kept on as before (not realizing the effect of his -blowing), until at last he had to run over the couches at the side of -the room in his anxiety to stir the mush, for he was now thoroughly -frightened at what he had done. As he again blew on the mush flowing -from the kettle it still continued to increase in quantity until -finally he was driven from the room by the great mass, and had to climb -upon the roof of the lodge. Here he ran around while he vigorously -stirred the mush, which, with the kettle, entirely filled the lodge. - -Suddenly he noticed his uncle approaching in great haste, anxiously -looking up at the lodge, for he saw his nephew Gajihsondis running -around on the roof. When the uncle reached the doorway, which, as was -the custom in those times, was closed by two pieces of bark, he found -these ajar, for the inside of the lodge was, as already said, filled -with the mush and kettle. The uncle began to blow on the mush, -whereupon it at once diminished in quantity, and after he had blown on -it many times it was reduced to small bulk. - -The nephew still stood on the roof of the lodge, greatly frightened. -The uncle said to him, “Come, now, Gajihsondis, get down from there.” -At this the nephew descended from the roof and reentered the lodge. -Thereupon his uncle said, “Now you have killed me. I did not think that -you would do this, although fear that you might is the reason why I -never permitted you to see me prepare my food, because you have no -sense.” Then covering himself with a skin robe, he lay down, adding: -“So I shall die here. I do not know that there is anything left for me -to eat. Hunger will kill me, and you have brought this about by your -acts.” Having said this he covered himself up completely. - -Thereupon the boy arose and standing beside the couch of his uncle, -said beseechingly, “Oh, my uncle! my mother’s brother, only have pity -on me. But tell me where the place is in which abounds that on which -you live?” The old uncle replied commiseratingly: “It is no use for me -to tell you. You are not able to go to obtain it, on account of the -great difficulties along the path; there are all manner of discouraging -perils along the way, for all manner of demoniac creatures lay in -ambush along the path.[408] And so for these reasons I think you are -unable to undertake the task of trying to get me more of my food.” The -boy simply asked, “What is the name of the substance you eat?” “It is -called Chestnut. Far from here it is planted by personages, beastlike -in appearance, which are full of evil magic power or otkon in their -actions.” “Oh, mother’s brother! it is needful for you to tell me the -direction that the path takes going to that place,” said the lad. The -uncle answered, “It is impossible for you to do anything in that -direction; you are powerless. You can not make the attempt and live.” -Then after some reflection he added, “The path leads directly west from -here.” To this the boy Gajihsondis answered: “I will make the attempt. -I will start, and I will get this thing called Chestnut that you are in -the habit of eating. So now I go. I have fastened together two limbs. -You must look at these from time to time. Whenever they break apart, -you will know that I have had ill luck away from here; that probably I -shall be killed by them. So only keep a watch on this thing, and if it -chance that they do not break apart, you may expect me to return after -the lapse of some time, bringing chestnuts.” So saying, the boy started -on his journey. - -After going some distance he found a very narrow path which led -directly westward, and remarked, “This is perhaps the path indicated by -my uncle.” Finally he started to run, when all at once he heard sounds -seemingly made by a rattle. Keeping on, at last he came to the place -whence the sounds proceeded. There he found two huge rattlesnakes, one -on each side of the path, blocking it in such manner that he could not -pass. Going aside, he killed a large number of chipmunks, which he -bound into two equal bundles. Returning to the place where the two -rattlesnakes were on guard, he said to them, “You two seem to be in -need of food, and so I think that you two would like to eat these -things.” With these words he threw a bundle of chipmunks to each of the -rattlesnakes, which they ate. - -After the two rattlesnakes had devoured the chipmunks the boy said to -them in a commanding tone: “You two must withdraw from this place, for, -you know, you are slaves, indeed; you must go from place to place to -hunt for your food, for this is always pleasant; and He who gave -faculties to our bodies did not intend that anyone should be held in -bondage.” Thereupon the two rattlesnakes withdrew and went aside from -that place; thus were they freed from their bondage to sorcerers. - -Then the boy left on a very swift run, carrying only his bow and -arrows. Again, after having gone a long distance, he heard sounds in -the distance. Having reached the place whence came the sounds, he was -surprised to find there a great bear just beside the path, and, looking -on the other side of the path, he saw another of equal size and -ferocity; they were in ambush and barred the passage of the path. The -noises that he had heard were made by the tusks of these animals, which -projected far from their jaws and could be heard at a long distance, -thus—dūʼ, dūʼ, dūʼ, dūʼ. - -Then the boy, taking his bow and arrows, went aside to hunt. He killed -two fawns, one of which he threw to the one bear, and the other to the -other bear, in order to occupy their minds and mouths. He said to these -guarding beasts: “It is too bad that you two are barring the way. One -might think you would be glad to eat this food which I now offer you.” -The bears ate what had been given to them and were quiet for the time -being. The youth then gave them this command: “You must withdraw from -this place; what you are now eating is abundant, as is well known; and -you must eat this kind of food regularly hereafter. You shall be free -to go and come as you choose, for He who made our lives did not intend -that you should be enslaved by sorcerers and confined to one place.” -The two bears at once fled from the spot, one going in one direction -and the other in another. - -Then the boy went on his way. He had not gone very far when he heard -other sounds—dūmʻ, dūmʻ, dūmʻ. He soon came to the place where the -sounds were made, and he was indeed frightened, for then the sounds -were fearful in volume and rapidity. He was astonished to see two great -firedragons in ambush, guarding the pathway. Thereupon the boy said, -“So let it be; I will make the attempt.” Running aside, he killed a -large deer, and having dragged the body back to the place where the two -firedragons were, he divided it into two portions. Then saying, “You -two are guarding this pathway, and one would think that you might eat -what I am offering you.” He threw a piece to each of them. They were -pleased to get this food, which they ate ravenously; after doing this -they were quiet for the time being. Then the boy again spoke, saying, -“You two beings must withdraw from this place. This is food good to -eat; it is called deer meat. You now go to some other place. You are -indeed slaves, are you not? But He who completed our lives did not -intend that anyone should be a slave to a sorcerer.” He ceased -speaking, and the two firedragons fled from the spot, as they had -obtained their liberty. - -Now the boy passed on. After having run a long way from his home, he -suddenly saw in the distance openings in the forest, which seemed to -indicate that there might be people dwelling in those places. So he -went along slowly and craftily, concealing himself as much as possible; -he arrived at the edge of the clearing, where he stood for a while. He -looked around to learn, if possible, what other antagonists he had to -meet. Suddenly he saw hanging up not far away the skin of a dead woman -watching the pathway. This woman’s skin [409] was guarding the trees of -chestnuts which grew in the clearing into which the boy had come. In -performing this duty the skin kept saying, “I espy (out-eye) you. You -who are a human being, I suppose.” But the boy kept very still, -standing at the edge of the clearing. He saw in the distance a lodge -that stood on the farther side of the clearing, and he saw women going -in and coming out of it. Most of these were maidens. On looking around -the boy saw the chestnut trees that grew there, and he noticed that -they bore many burs. He realized at once that within these burs were -the chestnuts. And as he watched he saw some of the chestnuts fall from -the trees. - -But while he was thus engrossed he was surprised to hear the woman’s -skin begin to sing, Giʹ-nu, giʹ-nu, giʹ-nu, giʹ-nu; “I espy a human -being,” and then out of the lodge in the distance the boy saw three -women and their mother emerge. The mother, addressing her daughters, -exclaimed, “Exert yourselves, my children! I suppose, now, that some -one has come to rob us of our chestnuts.” The skirts of these women -reached to a point just above their knees, and they carried war clubs. -They ran toward the place where hung the woman’s skin, which was -guarding their chestnut trees. When they arrived there they found no -human being. Thereupon the old woman angrily said, “Indeed, you have -told a falsehood,” and struck the hanging skin with her war club, and -each of her daughters, running up, did likewise. Then all the women -went back to their lodge, and the boy said to himself, “How may I -deceive this woman on the watch?” At last he hit upon a scheme which he -thought would accomplish his purpose. Stripping off a piece of basswood -bark as wide as his person, he removed the outside rough portion of -suitable length. Spreading this out on the ground, he drew thereon with -a piece of charcoal the outlines of many kinds of animals, all true to -nature. He then filled the outlines with the animals he had drawn—the -bear, the deer, the wolf, the fox, and the raccoon; in fact, with the -forms of all the animals. - -Then the youth returned to the edge of the clearing, where he again -took his stand. He found the skin of the dead woman still hanging -there, watching, looking this way and that, to detect, if possible, the -approach of any stranger. In full readiness to execute his design, he -finally started toward the skin, and, running swiftly, reached the spot -before she was aware of his approach. Seizing it at once, the skin -ceased swinging. Thereupon the boy said to it: “Do not report my taking -this pile of chestnuts away with me. I will pay you for this favor; -indeed, I will pay you a very high price; it is of the value of a man’s -life. I will pay you with what is called a wampum belt, which is made -of wampum beads.” Saying this, he gave her what he had made, and she -accepted it. She opened her eyes wide in looking at it, exclaiming, -“Oh! it is beautiful,” for it looked fine to her, and she laughed with -delight. Then she said, “So be it; I will not give the alarm.” -Answering, “Do not give the alarm,” he proceeded to take a bark case of -chestnuts which had been left there temporarily. Placing this on his -back by means of a forehead strap, he departed at once. He had not gone -very far when suddenly he heard the voice of the hanging skin of the -woman singing, “Giʹ-nuʻ, giʹ-nuʻ, giʹ-nuʻ; one has closed my mouth with -a belt of wampum. Giʹ-nuʻ; at the edge of the clearing goes the pack of -chestnuts.” - -On hearing this, the old woman, the mother of the three women in the -distant lodge, said urgently, “Take courage! Bestir yourselves, my -children! I suppose some one has now robbed us of our chestnuts.” In a -moment they rushed out of the lodge and ran toward the place where the -woman’s skin hung swinging to and fro, singing the notes of alarm. They -soon arrived there, and, lo! the skin swung to and fro, gazing intently -at a wampum belt, and saying, “It is of the value of a human life, and -by it one closed my mouth.” The women rushed up, and their mother -snatched the so-called belt from her hands, exclaiming: “This is not a -wampum belt; it is a piece of bark, and still you say it is a belt of -wampum. You, indeed, have no sense.” And throwing the piece of bark -away she struck the skin of the woman a cruel blow with her war club. -Continuing her rebuke, she said, “It is too true that you have no -sense. It is entirely your fault that one has robbed us of our -chestnuts.” Then the woman, looking far away in the distance, saw the -pack, consisting of the case of chestnuts, disappearing in the forest -beyond the edge of the clearing. Then the old woman said: “Come! Let us -pursue him. It is distressing to think that he has robbed us. On the -other hand, it seems that he is a person who has more orenda (magic -power) than his uncle Oñgweʻ Hañgesʹʻhäʼ (“Human Skin”), this -Gajihsondis. So, therefore, let us pursue him and kill him with blows -of our war clubs. If, perchance, we may be able to overtake him, we -will surely kill him.” - -It so happened that Gajihsondis heard the footsteps of the women as -they drew near in pursuit of him, and without further ado, he took his -pack from his back and laid it down, and seated himself beside it. - -When the women came close to him on the run, he struck the case of -chestnuts with his arrow, saying: “It seems that I should sing you a -song so that you may dance, because you come in so great anger. It is -fine, indeed. The song that I will sing is pleasant to hear. So, now, -you must dance.” - -Then he sang: “One shall not return from the upper side of the sky. One -shall not return from the upper side of the sky. One shall not return -from the upper side of the sky. One shall not rob me of my song (the -orenda of my song).” He kept on singing this song; and the women, the -mother and her daughters, danced without ceasing as they circled around -the spot where he was seated; and the mother kept on saying, “Exert -yourselves my children; this is a very fine song.” But Gajihsondis kept -on singing, “On the upper side of the sky, on the upper side of the -sky, on the upper side of the sky, one shall not return thence”; and -the women kept on rising in the air. Before long they had ascended half -the height of the tallest trees, and they still danced on. Then -Gajihsondis suddenly ceased his singing, and taking up his pack and -slinging it on his back by the forehead strap, started on homeward -leisurely. He had not gone very far when suddenly he saw the body of a -woman falling, followed in quick succession by the bodies of three -other women, all falling, head foremost, to the earth. - -Then the young man started for home, but he stopped along the way to -rest at times. Without further adventure he reached his uncle’s lodge, -bearing the bark case full of chestnuts. On reaching the lodge he -called out, “Oh, my uncle! Are you still living?” The old man, who was -indeed feeble, replied: “Alas, my nephew, it can still be said I am yet -alive, my nephew—you who are called Gajihsondis.” His nephew answered: -“I have now returned, and I bring with me what I sought to obtain; I -have a large quantity. So now you can eat again, and now I will prepare -mush of chestnuts for you, and you will again become satisfied with a -sufficiency of food, and will recover your health.” So saying, the -young man set to work making a very large quantity of the mush for his -poor old uncle. When it was cooked, he removed the kettle containing it -from the fire and poured the mush on a piece of bark. Then he went to -the side of his uncle, and raising him up and urging him to be of good -cheer, fed him the mush, although his uncle could hardly move. The old -man ate the mush, for he was nearly famished; his privations had -reduced his body to a mere skeleton—just skin and bones. He ate a large -quantity before he had enough. He did indeed recover his strength and -health. - -Later the old man said to his nephew: “My nephew, I am very thankful -indeed that you were able to accomplish this great task. The only thing -I did was to watch the branch, which was the index of your state and -situation. I could only think that you were still alive. I now again -thank you for being able to accomplish this great task. On my part, I -am much delighted with our fortune. - -“Now I am going to ask you by what unheard-of means did you accomplish -this great task.” The young man answered: “I, of course, know, but I -will tell you only this: That I have destroyed all those women, -possessed of great orenda and moved by evil purposes.” The uncle said, -“So be it. What a wonderful thing this is. You and I will return to -that place.” To this the youth replied: “So let it be,” and then, after -making their usual preparations, they departed. They stopped along the -route and finally reached the spot where the women dwelt who had -planted chestnut trees. The only one who was alive was the skin of the -woman which was hung up to swing to and fro and to watch and to give -the alarm should any person make his appearance. - -When they arrived at the empty lodge of the women they unfastened and -uncovered the bark cases containing chestnuts, which the women had -stored and guarded from all mankind. Taking up a handful of the -chestnuts, the old man exclaimed in a loud voice: “All people shall eat -this food. Never shall it again be the possession of a single family, -but it shall be for all human beings”; and they scattered the chestnuts -in all directions by handfuls. When they had completed their task they -went to the place where the skin of the woman was swinging to and fro. -Arriving there, they took down the skin, and the old man said to her: -“You shall go together with us to our home. You will recover, indeed, -from that awful thing which the women had done to you, and you shall be -restored to the likeness of a living human being.” So saying, he -proceeded to rub her entire body with his hands reenforced by his great -orenda (magic power). She soon was restored to her normal figure and -condition, and she again had the appearance of a human being. - -Then the old man, Oñgweʻ Hañgesʹʻhäʼ, said to her and his nephew, “Come -now, let us start for home”; and after making suitable preparations, -they departed. They stopped to camp many places on the way, but in due -time they arrived at their home, whereupon the old man said to his -nephew: “We have now returned to our home. You have now also grown to -manhood, and it is a custom that when one attains to manhood, he -marries. Marriage must take place in your case now. You must start on a -10-days’ journey. There are on the way 10 camping places with -fireplaces, which are visible. That is the distance which you must go. -To reach this place you must go eastward, and there you will find a -valley. You must go along the path leading thither. You must summon all -your courage and resolution in undertaking this journey, for along this -path there are found all manner of difficulties and dangers. Along this -path you will find one who is called Sʻhodieʹoⁿskoⁿʼ (the Abuseful -Trickster), who continually haunts this pathway. Come, now! I will -dress you for the occasion.” So he anointed him abundantly with -sunflower oil over his entire body. He said to him: “You must take -along with you this pouch of human skin, in which there is a smoking -pipe which was the skull of a human being; and for a lighter there are -a flint and a piece of tinder, or punk; and also an awl and a knife. -These are the things this pouch contains, and with these you will -provide for your needs on the way. You must now start. The trees along -the way have been blazed, and you will find the camping places, -although it is not certain that they are still easily discovered. But -you must find them, and there you must spend the night. This you must -do for 10 nights, and then your pathway will lead you to the valley. -There you shall find assembled a large concourse of people, and you -shall see there also the home of a woman who has a tall tree, on the -top of which are perched mysterious Hawks (?), three in number, which -are her servants and which obey her thaumaturgic commands; but these -are three of her daughters. He who will hit one of these mysterious -birds shall be privileged to marry her youngest daughter, who is a -“down-fended” [410] virgin; that is to say, a noble virgin. So the -fortunate one shall marry her. And so you shall go thither. It is known -that in the days that have gone by no one has hit one of these -mysterious birds, although those who shoot at them daily are very -numerous. You it is who will be able to hit the bird. Come, then, now -depart. But perhaps it might be better that another day should break on -us together; that you and I should again eat together, for we know that -it is very doubtful whether you shall return in health and peace. All -manner of difficulties and dangers fill the way which you must follow. - -“If it be so that you become a son-in-law, then you must say to your -mother-in-law, ‘I shall now smoke my pipe.’ And when you have lighted -your pipe you shall inhale the smoke twice, and your mother-in-law must -spread a buckskin on the ground. Then you shall inhale the smoke only -twice and shall expectorate wampum beads thereon. Together in one place -you and I shall eat again and also sleep again.” - -So they spent the night in the lodge together, and in the morning they -ate together. When they had finished their meal the young man said: “I -am all ready now. Oh, uncle! I start now. Put forth, therefore, your -orenda (magic power = hope, in modern usage) that in peace and health -you and I may see each other again.” The old uncle answered, “So let it -be as you have said.” The young man replied, “Indeed, you did say that -there are 10 camping sites indicated by signs of fireplaces on the way, -and that it is 10 days’ journey.” So saying, he started on his journey. - -After leaving the lodge the young man ran very swiftly. He had not gone -very far, as he judged, when he was surprised to see the ashes and the -dead coals of a former fire—the signs of a camping place. At this he -exclaimed, “Ah! he did not say that some of the camping places were -quite near.” He stopped and thought seriously for some moments, finally -deciding to return to the lodge for further information from his old -uncle. So he ran homeward, going to the place where lived his uncle, -his mother’s brother. On arriving there the uncle said to him, “Well, -what has happened to you?” The young man answered, “I have come to ask -you again about my journey. You did not say that one of the camping -places was near by.” The old uncle exclaimed, “Wuʻʹ! Did you go as far -as that?” “I went as far as that,” replied the young man. The uncle -answered, “Ho, you are indeed quite immune to the spells of sorcery. -These camping places are all like this one along the way.” The young -man replied, “So be it. I will stop there again. It does not matter, -does it, that you and I see daylight together?” The old man was much -discouraged. Daylight came upon them, and they ate their morning meal -together. When they had finished eating, the old man, addressing his -nephew, said, “You shall hereafter be called Oñgweʻ Hañgesʹʻhäʼ. It -shall be your custom when anyone asks you your name to say, Oñgweʻ -Hañgesʹʻhäʼ.” The young man answered, “So be it. I now start,” and he -left the lodge of his uncle. - -The youth came to the place marked for the first camping place, but he -passed it and kept on, and thus he did with all the others, until he -arrived at the tenth camping place, although the sun was low in the -west when he had reached the first one. At the tenth camping place he -saw that the forest edges were wreathed in long films of dew clouds, -and he stopped there for the night. Quickly arising in the morning, he -was startled to hear the voices of a number of men, who were laughing -as they went eastward, and who passed by on the path. - -The young man got ready and went on. When he reached the pathway he saw -that all the tracks indicated that these persons were going eastward. -He continued his journey along the path in the same direction. Suddenly -he saw ahead of him a man, who was very old in appearance and very, -very small in size. Just before overtaking him the young man decided -that this must be Sʻhodieʹoⁿskoⁿʼ, who was in tatters. When the young -man came up with him, the small man exclaimed; “Oh, my nephew! you have -overtaken me, so now you and I will go on together. For all are going -in pairs. All those who are going to the place where the Hawks (?), -perched on the woman’s tree, forthtell for her. I shall follow you, as -you can go so much faster than I.” Then Oñgweʻ Hañgesʹʻhäʼ answered: -“It is impossible for me to agree to that proposition. You yourself -take the lead, because I am fleeter than are you.” The only reply the -old man made was, Wuʻʹ, and then they two went on with the old man in -the lead. All at once he began to run. Hohoʻʹ, he ran on ahead. He kept -on for a long distance, and then suddenly he turned aside into the -forest. In a short time he began calling, “Hō! come hither, my nephew. -I have treed a fisher here, and you must get its skin for me. Come, -come!” he kept on saying; “you must shoot it, too, and this is a good -place to stand when you are about to shoot at it. Come on, come on!” he -kept on saying. Finally, the young man said, “I will shoot it.” Then he -went thither and shot at it, striking it fairly through the heart, and -with the arrow still sticking into it the fisher fell dead to the -ground. The old man exclaimed, “Come on! Come this way. I forbear -touching your arrow.” Then Oñgweʻ Hañgesʹʻhäʼ said, “My arrow has lost -its orenda (magic power).” Overhearing this remark, the old man said, -“Wuʻʹ. One would think perhaps that he is a sorcerer,” and he then drew -out the arrow from the dead fisher, and carried it to his companion, -saying, “I am free from (magical) taint, you know, and so I can not -de-magic-ize [411] your arrow. Here, take it!” - -The young man took the arrow again and they went on to the spot where -they would encamp for the night. When they arrived at the place the sun -was low in the west. The old man said to his nephew, in order to remove -any apprehensions from his mind as to his own good intentions, “I will -now skin the fisher and prepare its skin.” At this time they heard in -the distance the sounds of persons laughing. And, they say, these -persons made their several camps there. Then Sʻhodieʹoⁿskoⁿʼ said, -“Here let us, for our part, pitch our camp, because when among people I -am much abused because I am quite old.” So Sʻhodieʹoⁿskoⁿʼ and his -companion kindled a fire with fagots and soon had it burning briskly. -Each took opposite sides of the fire and lay down to sleep for the -night. - -Some time during the night the crafty Sʻhodieʹoⁿskoⁿʼ sat up and blew -the fire up in such manner that sparks and coals fell all over Oñgweʻ -Hañgesʹʻhäʼ as he lay asleep. But the latter arose suddenly and asked, -“Why have you done this unreasonable thing?” The old man -dissimulatingly replied, “Oh! that was probably caused by a gust of -wind driving the sparks over your body.” Then they lay down again. -Again, just before the break of day, the old man once more blew the -fire on his seemingly sleeping companion. Thereupon the latter arose, -and taking his bow and flint-pointed arrow, crossed over the fireplace -to the place where his companion was lying. He was surprised to see him -awake, looking at him. The old man deprecatingly said, “Oh, my nephew! -you do not seem to know that you were nearly burned up, as the fire was -falling on you; and you must not think that it was I who did this to -you.” Oñgweʻ Hañgesʹʻhäʼ was greatly astonished at what had happened -and said to his companion, “If you do not refrain from what you are -doing it is possible for me to destroy you.” - -When it was nearly daylight sounds were heard in the camp ahead and the -occupants started on their journey; then the two in turn started on -their way. They had not gone very far when they heard sounds in the -distance which told them that they had arrived at the place in which -were congregated all the people who were shooting at the mark. - -Sʻhodieʹoⁿskoⁿʼ and Oñgweʻ Hañgesʹʻhäʼ kept right on their way until -they reached the spot. The nephew did not fear anything. Once on the -ground they were quickly made aware that a tree stood there and that on -its top sat a hawk (?) or hawks (?). There was a large number of people -who were engaged in shooting at the prize, seemingly fastened to the -top of the trees, which stood in the dooryard of the old woman who -dwelt in this place; but all failed to hit the mark. A short distance -from the place where the people were engaged in shooting at the mark -there stood a lodge, in which the old woman, the mother of the family, -walked to and fro, murmuring, “He who will hit that thing which is -perched on the top of my tree shall marry my youngest daughter.” She -kept on saying this as she went from place to place. Without cessation, -day after day for many days the marksmen kept on shooting at the hawk -(?) perched on the top of the old woman’s tree. Sometimes an arrow -would fly very close to the bird, which would merely flap its wings; at -this the assembly would give a loud shout of encouragement. At once the -old woman would come forth on the run and would ask anxiously, “Who is -it that hit the mark? Who is it that is my son-in-law?” But the people -would reply, “It is not true that one has hit it. No one has done so.” -Then she would return to her lodge somewhat disappointed. - -Now the people began to say among themselves, “Oñgweʻ Hañgesʹʻhäʼ has -arrived, and he is immune (from the influence of hostile orenda).” Then -he said to the assembly, “Now it is my turn to shoot. It is not certain -what will take place when I shoot. You will see what happens.” He -strung his bow, and all the people became quiet and attentive as they -watched him. Assuming a suitable position and taking aim, the young man -drew his arrow to the very point and then let it fly. Without a hitch, -the arrow struck fairly in the center of the bird’s body, causing the -bird to fall over on the opposite of the tree, whence, with wings -feebly flapping, it fell to the ground. At this the assembly broke out -in a loud shout of applause—so loud that one would think the sound -struck the heavens. The old woman came up on the run, anxiously asking, -“Who is he that has become my son-in-law?” All the people rushed -forward to the place where lay the bird with the arrow still sticking -in its body. - -It so happened that one of the marksmen would run up and attempt to -withdraw the arrow, but would fail,[412] and then another, and then -another; but they all failed. Again Godwĕñniăʹʻdănĭʻ, coming up, said, -“Who has become my son-in-law?” As the marksmen failed to withdraw the -arrow, she continued, “He who shall be able to withdraw the arrow shall -be my son-in-law.” Just then Oñgweʻ Hañgesʹʻhäʼ came up, saying, “All -stand back. This is my arrow.” The people drew back, and he walked up -to the bird and, as he walked along, he drew out the arrow. Then the -old woman said, “Oñgweʻ Hañgesʹʻhäʼ has become my son-in-law,” and, -taking him by the arm, she led him back to her lodge. Then the people -dispersed in all directions. Then the old woman and her companion -reached her lodge, in one side of which was a sort of apartment -occupied by her daughter, who was born with a caul, and hence was -regarded as of noble birth. The epithet applied to such maidens and -young men is “down fended.” The old woman, leading the young man into -this apartment, said to her daughter, “This man has become my -son-in-law. He is called Oñgweʻ Hañgesʹʻhäʼ, and he is immune from -enchantment.” - -The young man then took up his abode in his wife’s family. Hō! He -remained there for a long time. Then he said, “I shall go on a hunt,” -and Oñgweʻ Hañgesʹʻhäʼ said to his three brothers-in-law, “Come with me -to hunt.” Having accepted his invitation, they started on their hunting -trip, but they had not gone very far when they were surprised by a -small herd of deer, which fled from them. Then the young bridegroom -said to his brothers-in-law, “Remain here, and I alone will pursue them -from place to place.” In a short time he shot at one and hit it, and it -fell. Then, following the remaining deer, he killed them one by one. -Thereupon he stopped, and hailing his brothers-in-law, said to them, -“Come hither, my brothers-in-law, and let us dress these deer.” So they -went to him and took part in the skinning of the deer. When they had -finished dressing the carcasses they began at once to pack the pelts -and the venison into suitable bundles in such manner as was customary -in the early time. When they were all ready they bore these bundles on -their backs by means of the forehead strap—the usual and the most -convenient method of carrying heavy burdens; and they started for their -home with Oñgweʻ Hañgesʹʻhäʼ in the lead. - -Having arrived at their lodge, they laid their packs of venison and -pelts at the feet of their mother, who wept for the great joy she had -in receiving so much venison, saying: “I am very thankful to my -son-in-law for this bounty, and on my part I will fulfill my duty in -providing the feast of the ‘eat-all-up,’ [413] which shall take place -tomorrow.” So the next morning they put the kettles over the fire in -the early dawn, and the daughters set to work industriously to prepare -food for the approaching feast. Suddenly the old woman, -Godwĕñniăʹʻdănĭʻ, went out of the lodge and ran through the village, -saying to the people: “The feast of eat-all-up is to be held at my -lodge. Let all go directly to the place whence I have come, and start -at once.” This she said as she went through the village, and then she -returned to her own home. Then her daughters and sons removed the -kettles from the fire; and they placed the corn-meal mush and the -venison, cooked in pieces, in bark trays and bowls which they had ready -to receive the prepared food. - -Now people began to arrive, and they sat down and became very quiet. At -this time the old woman, the mother of the daughters of the lodge, -Godwĕñniăʹʻdănĭʻ said, addressing the assembly: “Now, you who have come -here this day know that the usual custom for a feast of this kind shall -be followed. You who have come in by invitation shall first eat your -shares of the food; and it was for this reason that I desired a feast -of eat-all-up as my thanks offering; and when you have finished eating, -then my children and I will eat. For such is the custom when one -marries. Now, then, you must eat. You must eat up all that is -apportioned to you, for this is the reason that this feast is called -the feast of eat-all-up.” - -Thereupon the neighbors began to eat. They ate during the entire day; -they ate the venison; they enjoyed also the corn-meal mush; and they -kept saying as they ate, “I am thankful for this food,” each as he felt -satisfied. Thus in time they fulfilled the rites of the feast of -eat-up-all, which is usually given when one is married; they ate up all -that had been prepared for them—a good omen for the newly married -couple. Then each went his way home. But there was one matter which was -postponed until the next day. - -The day after the feast of eat-all-up there took place what Oñgweʻ -Hañgesʹʻhäʼ had said would come to pass. He had said, “I crave a smoke, -and so very early tomorrow morning you, my mother-in-law, must again go -around and invite your neighbors, telling them as you go from place to -place that your son-in-law is about to take a smoke, and that he will -then disgorge wampum beads.” Godwĕñniăʹʻdănĭʻ, the mother-in-law, -replied with joy, “So let it come to pass,” and she went forth again to -issue invitations to her neighbors, represented by small sticks, -saying: “I extend to you hereby an invitation to come to my lodge. My -son-in-law, Oñgweʻ Hañgesʹʻhäʼ, is going to smoke, and he will then -disgorge wampum beads.” So saying, she visited all her neighbors, and -then she returned to her own home. - -Having reached home, she said to her son-in-law, “In a short time the -people will have assembled here.” Shortly after, the people began to -come. They seated themselves in the lodge and became very quiet. Then -the old woman, Godwĕñniăʹʻdănĭʻ, placing a bench or block of wood in -the center of the room, called to her son-in-law, “Oh, my son-in-law, -Oñgweʻ Hañgesʹʻhäʼ, come hither.” At this he came forth from the place -wherein the “noble” or “down-fended” maiden lived. Seating himself on -the block provided by his mother-in-law, he threw over his knee the -entire skin of a woman,[414] which still had the head affixed to it; -the eyes winked and moved from side to side. Oñgweʻ Hañgesʹʻhäʼ took -from his pouch his pipe and filled it with tobacco. The tobacco which -he used was a mixture of native tobacco, hemlock gum, spicebush bark, -and red willow bark.414a When he placed it in his pipe this mixture -emitted a very pleasant odor. - -Then Oñgweʻ Hañgesʹʻhäʼ said to his mother-in-law, “You must spread out -here a tanned buckskin.” So she hastened to obey his instructions and -spread a buckskin on the ground in front of him and between his feet as -he sat on the block of wood. In explanation of what he was about to do, -he said: “Oh, my mother-in-law, all the wampum that shall fall on this -buckskin shall belong to you; but the wampum that shall fall away from -this skin shall be for prizes to those of the assembly who may be able -to seize it, for all will struggle to obtain some. This will take place -twice, for I will draw into me the smoke several times. The first time -that I draw in the smoke I will disgorge black wampum beads; but the -second time I will disgorge white wampum beads. So the people may -strive to obtain some of the beads which fall away from the buckskin. -This is what will take place.” After a moment’s deliberation he said to -the woman’s skin, “Do thou, my human skin, light my pipe; the fire is -yonder.” Thereupon the woman’s skin brought a coal from the fire and -placed it in his pipe while he held it in his mouth. Then he drew in -the smoke with the sound huʻkt, and then he disgorged, saying Hwuʹʼw; -and the beads in falling made the sound dāʹ. His mother-in-law took up -a large quantity of the beads from the buckskin. But for those beads -which fell away from the buckskin the people struggled among -themselves. In the strife the people created a great noise and uproar, -for everyone attempted to get all that he possibly could. He who was -quick was able, of course, to lay hold of the greatest quantity, and -the slowest could obtain but a few of these wampum beads. Oñgweʻ -Hañgesʹʻhäʼ said, “Now this time the wampum beads will be of a black -color.” His mother-in-law, as was the custom on such occasions, spread -another buckskin on the ground. Then he drew in the smoke a second time -and at once disgorged wampum beads which were entirely black in color; -some of these fell on the buckskin and some away from it. As before, -the people engaged in a lively contest for the beads which fell away -from the buckskin, thus creating a great uproar. He who was active -secured the most of the beads in these contests. Now Oñgweʻ Hañgesʹʻhäʼ -said, “This affair is over entirely, and all people must return to -their homes.” At this all the people departed from the lodge of -Godwĕñniăʹʻdănĭʼ and went to their several homes. - -Things remained thus for a long time and the couple lived quietly -together as husband and wife. One day Oñgweʻ Hañgesʹʻhäʼ said to his -mother-in-law: “I am now thinking that she who lives with me and I will -return to the place where my uncle, my mother’s brother, dwells. I do -not know whether or not he is still alive, and for this reason we two -will go back there. Now, my mother-in-law, I am going to tell you what -I am thinking. I am not certain in my mind that you would be willing -for me to suggest that you and my old uncle should mutually care for -each other. You two are fine-looking and are about the same in age and -bodily condition. How is it? Will you be willing to undertake this -condition?” To this the mother-in-law answered, “Oh, my son! indeed -your mind and thought suit me well. What you have suggested shall come -to pass as you have said, provided your uncle is still in good health -and alive when we shall arrive at the place where he lives. I will -accompany you two home, my daughters will remain here with my sons and -they will not want for anything.” So the next morning she was fully -prepared with food for the journey to the former home of her -son-in-law, and Oñgweʻ Hañgesʹʻhäʼ said to his former companions on his -journey homeward, “Let us now return to my home; and we bid you -good-by.” So saying, he bade farewell to his brothers-in-law and -sisters-in-law. - -Then they departed on their long journey, and the bridegroom took his -wife and his mother-in-law with him. They encamped on their way -homeward many times. As soon as they arrived near the lodge of the -young man’s uncle, Oñgweʻ Hañgesʹʻhäʼ said to his two companions: “Stop -here until I visit the lodge of my home to make a reconnoissance, for I -do not know whether my uncle is yet alive or not. I will return soon.” - -Thereupon he started on the run to his home. Arriving there, he found -his uncle eating his midday meal. The old man quickly arose and seized -the young man, saying, “Now hast thou returned? Is it thou, my nephew? -Art thou Oñgweʻ Hañgesʹʻhäʼ?” The nephew replied, “I it is, Uncle.” -“Where is my daughter-in-law?” asked the old man. The nephew answered, -“Oh, my uncle! she and another halted at a place not far from here, -while I came here to make a reconnoissance to learn whether you were -still alive or not. I am married in fact, and what is more than this, I -have brought with me my mother-in-law. They two are very fine-looking -women. I have thought very seriously of your age and also of the age of -my mother-in-law, and you two seem suitable in this respect one for the -other. I have already told her that I have thought well of having you -two abide together as husband and wife. Oh, my uncle! I have now said -to you what I intended to say. My mother-in-law is very thankful to me -for my kindness in this matter and for my desire to make you and her -happy and contented. Thus have I thought about this matter. Now will -you agree to what I have proposed for your welfare?” Greatly pleased, -the uncle exclaimed, “Oh, my nephew! how thankful I am for your kind -effort in my behalf. Let me dress myself, and you may now bring the -woman.” Delighted with the reception his uncle gave the marital -proposal, Oñgweʻ Hañgesʹʻhäʼ ran back to the place where the two women -were anxiously awaiting his return. On arriving there, he exclaimed: -“He lives! He lives and is in the best of health. He is eating. Let us -go to him.” Thereupon they started for the lodge. - -When they reached there they found the old man dressed and ready to -receive them. As they entered the lodge the old man, tapping his couch -several times, said gently to the mother-in-law, “Here you may abide.” -She came forward and took her seat beside him, and Oñgweʻ Hañgesʹʻhäʼ -and his wife seated themselves opposite, putting the fireplace between -them as was the custom for families to do in the ancient time. Then the -old man said to his nephew: “I am indeed thankful that you have been -able to overcome difficulties of all kinds along your path to and fro. -You have heroically braved all. Now, you must hunt, and mother and -daughter shall live in contentment and peace.” - -So Oñgweʻ Hañgesʹʻhäʼ spent his time in hunting. Day after day he -hunted. He knew well what animals to kill. Thus it came to pass in the -ancient time that they dwelt together in peace and harmony and great -contentment. - -This is the end of the tale. - - - - - -110. GAJIHSONDIS, THE AMULET-HITTER [415] - -(A LEGEND OF THE CONTROL OF THE GAME ANIMALS) - -An old man and his grandson, who was very small, lived together in a -lodge for a long time, during which they occupied opposite sides of the -fire, as was customary among their people. The little grandson played -by himself on his side of the fire, rolling about in the dust and -ashes. The old man was quite anxious at times about the future of the -boy. - -There came a time when the old man saw the child sitting about in -different places on his side of the fire. Finally the child was -surprised to hear the old man say in no kindly voice: “You will become -a pitiable object if you continue in this way, for you are very small. -It is necessary that you should do something to help yourself and -provide yourself what you may need. A bow and arrows are perhaps the -first of your needs.” So saying, the old man started making these for -the boy, and when he had completed this task he went over to the place -where the child was rolling about in the dust. Taking him in his arms, -he said, “You must use these in this way,” and then standing the child -on the ground, he said, “You must learn to shoot with these.” Then, -grasping one of the hands of the child, the grandfather placed it on -the bow in the usual position for shooting; then in the other hand he -placed an arrow, at the same time instructing the child how to fit the -two together in proper positions for shooting. Then the old man himself -drew the bowstring, telling the little grandson, “This is the way you -must ordinarily do.” In this manner he instructed his grandson in the -art of shooting with a bow and arrow, and the child was not long in -learning how to do it. Again he told him: “That is the way you must -continue to do it.” - -Afterward the old man drew forth his bundle of trinkets and treasures, -and taking therefrom the foot of a raccoon he fastened it to a staff, -which he set upright a long distance away, saying to his grandson: “You -must shoot at this continually, and whenever you hit it you must say -‘Gajihsondis.’ This you must say, and I shall then learn what a good -shot you are.” Now the child did indeed follow his grandfather’s -instructions. - -Finally the time came when the old man said to his grandson: “I will -now free you from my tutelage and now you must depend on yourself. No -matter where you may be you must keep saying ‘Gajihsondis’ whenever you -may hit any object—even this foot of the raccoon.” Therefore the old -man paid no more attention to the welfare of his grandson. The latter -ran around at pleasure for a long time. At last he asked his -grandfather this question: “My grandfather, where are our kinsmen?” In -answering him the old man told his grandson a number of things. -Pointing off a long distance he replied: “They have gone far away to a -place where lives a great beast. It is impossible for anyone to reach -this place in seven years.” Without replying the youth kept on playing, -as was his custom. Some time after while at play he arose and, going to -his old grandfather, asked “What is the exact direction of that place -whither our kinsmen have gone?” Going out of the lodge and standing -beside the doorway the old man pointed far away straight toward the -place where their relations had gone. He said: “There in that distant -place is a spring of water in which lives the great beast, and in that -place all our former kinsfolk perished.” - -The youth answered, “Now, my grandfather, I will go to that place.” -Very early the next morning, it is said, the youth, taking his bow and -arrows, started on his long journey, saying, “Oh, my grandfather! I -start now.” After a while the old man went out of the lodge, and, -standing beside the doorway, said, “Kuʹ; he is indeed going a very long -way off. It may be that he will be able to go there.” With these words -the old man reentered the lodge. - -How now with regard to the youth? Starting at a slow running gait, -finally he reached a place which his grandfather had indicated to him, -and after going over a mountain which was on his way he came to a lake, -in the middle of which he was surprised to see floating about a white -waterfowl. Taking aim, the youth at once shot at this strange fowl; the -shot went so true that the fowl merely fell on its side dead. Pulling -hairs from his head, the youth spliced them together until he had -produced a cord sufficiently long for his purpose. This he cast out on -the lake, and by this means was enabled to draw the body of the -waterfowl to shore. At once he rushed up to the body and fell upon it. -Soon he had prepared it so it could be borne on his back by means of -the forehead strap. Then the youth started for home, and when he -arrived at his grandfather’s lodge he said, “There now. I bring a very -large animal.” - -After looking at the body, his grandfather said, in reply: “Oh! this is -not the right thing on which to be avenged.” The youth answered, “So be -it, then. I will take it back to its home, as it seems proper to do.” -Having packed the body by means of the forehead strap, he started for -the place whence he had brought the great animal. On arriving at the -shore of the lake he cast the animal down on the ground, saying, “As to -you, I shall leave you here, and, furthermore, you must come to life -again.” Then, starting for home, the youth was not long in reaching the -lodge of his grandfather, to whom he said: “I have now released the -animal.” He did not delay in resuming his sports around the lodge, and -continued them for a time. - -One day when weary with playing he went up to his old grandfather, with -the words, “Come now, just tell me the exact direction to take to go to -the lair of the great animal of which you have told me such awful -things.” The old man replied, “So be it.” Going out of the lodge he -stood there. As soon as he had taken a suitable position he said to the -youth: “Here it is; it is just here. As soon as you start and have gone -quite a distance, then verily you will see that this pathway has the -habit of shrinking back.[416] This will be taking place continually, -and this is the reason that it will require seven years to reach the -place where is the spring which you are seeking. This path is one, too, -of great danger and difficulty, for in that place dwell female beings -which feed on human flesh, and it is they who devoured all the kinsfolk -we had.” - -After hearing this and following with his eyes the direction shown by -his old grandfather, the youth started. After the lapse of some time -the old man again said, “Let me see where he is.” Going out of the -lodge, he stood looking around for his grandson, whom he finally saw -disappearing in the distance. He mused with himself, saying: “It is -certain, I believe, that he will be able to accomplish the feat of -reaching the place where are the pitfalls set by the eaters of human -flesh.” - -When the youth arrived at the spring, he was indeed very thirsty. At -once he decided to inspect the place in order to see how true was the -saying of his grandfather that there lived in the spring a number of -female beings (women?) possessed of great orenda (magic power). -Thereupon the youth deliberately put his feet into the water. As soon -as he did so the hideous being covered with scales quickly darted -forward and snapped off his leg far above the knee. The youth merely -laughed, saying, Hăʻhăʻ, and wondered what would happen if he placed -his other leg in the water. On doing so, the being at once snapped off -this leg also; but the youth merely laughed and said nothing. Finally -he said, “Let it be so. Now perhaps I will fish with a line.” This he -proceeded to do. For the purpose of carrying out his design he removed -portions of flesh from his thighs, which he fastened on his hook. Just -as soon as he cast the hook into the water the great being seized it, -whereupon the youth pulled his adversary out of the water and cast its -body aside. It is said that now the great being began to whimper, “My -grandson, put me back into the water again.” But the youth, paying no -attention to what it was asking him to do, again baited his hook and -cast it into the waters. At once it was seized in the mouth of another -one of the great wizard beings, which appeared in assumed shapes, and -immediately the youth began to pull on his line, soon landing another -of his adversaries. This, too, like the other, began to whimper, -saying, “My grandson, will you please put me back into the water?” The -youth replied: “I have no legs. You have broken off my legs.” At this -the two beings came forward and began to work on his body. And the -youth said to them in turn: “Do you two reset my legs. You see that I -can not do it myself.” So the two beings, which were possessed of great -orenda, obeying his instructions, put back his legs. Next the youth -kindled a great fire, and just as soon as this was burning fiercely, -seizing the hair of the male being, he cast him into the flames, and he -did likewise with the body of the female being. When the bodies were -consumed the heads of these beings exploded and out of them flew -owls.[417] - -Continuing a short distance, the youth found the lair of panthers which -were fierce in aspect, for they were fighting. Raising his bow and -arrow, he said to them, “Stop your anger, you two, for the place where -you are belongs to me.” - -Going on a short distance farther, he found a number of elk fighting in -their turn. He said to them also, “Stop fighting, you two;” and they -did stop fighting and separated. The youth told them, too, “This region -belongs to me.” - -Then there arose a great tumult and noise among the animals of all -kinds. The youth saw there what seemed to be a long lodge, on the top -of which owls were seated; these, too, were making outcries, saying -“Hiʻ, hiʻ, hiʻ, hiʻ, hiʻ. Awake! a male human being is coming.” The -youth now watched them, and he was surprised to find there lying down -the body of some one who much resembled his grandfather, and he saw -also everything that was inside the lodge. Among the things he saw was -a kettle of corn mush, which was boiling over the fire. “I have found -something which is perhaps good to the taste.” - -Entering the lodge, he went to the farther side of the fire, whereupon -from the opposite side of the fire a white deer came forth and entered -the bosom of the old man. At this the youth started out of the lodge, -and at once everything in the lodge began to leave. The breechclout of -the old man went out, and the boiling mush, too, started out. The youth -had gone a long distance before the old man awoke, exclaiming, “Pshaw! -I think that he still has a grandson, that old man.” Straightening -himself up, he said: “So let it be. I now believe that I also will -start.” - -Then the old man took his club from its usual resting place, the one -with which he was accustomed to fight, and pursuing the youth, soon -overtook him, as was to be expected. Addressing the youth, he said, -“For what reason did you rob me as you have done?” So saying, he struck -the youth a heavy blow, causing the young man to fall over in an -unconscious condition; and he lay where he fell. - -Thereupon the old man turned back homeward, and all the things that had -started out also returned homeward. As he walked along the old man -restored the body of the great beast and all other things which had -been disturbed by the youth during his visit to him. - -Meanwhile the youth regained consciousness, and, realizing his -condition, exclaimed, “Wŭʻʹ, my head does certainly pain me; I believe -that the old man has really killed me. So let it be. I think I will go -back, perhaps, to the lodge of the old man.” When he reached the lodge, -ho-wŭʻ, the owls were making a great outcry: “Awake you! Now, indeed, -the male human being is again coming.” At this the youth exclaimed, “Do -you keep quiet! these things, here.” Entering again the lodge by -stealth, he saw there the war club resting in its place, the club with -which the old man did his fighting; it was full of nicks from hard -usage in combat. Thereupon the youth said, “Keep thyself still; and -indeed, you must give me assistance at this time. We will awaken the -old man to his death.” Again entering the lodge, the youth went to the -back part of the lodge, where he took a seat. Again the very small -white deer came forth and entered his bosom. Then he arose and stood -there, and all the things on the inside of the lodge started to follow -him out of it. Even the breechclout of the old man he took from him. - -The youth had gone a long distance before the old man again awoke. -Realizing what had taken place, the latter exclaimed, “Gwăʻʹ. He is -alive again, I believe. Now, indeed, he shall suffer for this. I will -do him harm in many places.” Then the old man started, after which he -exclaimed, “Kwŭʻʹ! I have forgotten that, I have not painted my face, -as is the custom, for I believe that I shall have to fight with one who -is, it seems, a brave man, this youth.” Having poured dead coals into a -basket, he carried them to a mortar standing near by, in which he began -to pound the charred coals. He made a great noise in doing this, the -blows with the pestle sounding “dum, dum, dum.” This action of the old -man caused the youth to grow weak and faint as he walked along. - -When the old man had finished pounding the coals he painted his face. -Then he started in pursuit of the youth, saying, “I am following you.” -The old man finally overtook the youth, whereupon he said to him, “Look -here, my grandson! I am going to kill you.” The youth replied, “So let -it be,” at the same time striking the old man a blow with the war club. -Then they fought, and being evenly matched, the struggle was fierce. -Thus the battle went on for some time until at last the youth succeeded -in killing his grandfather. Then he started for home, followed by all -the things that were in the lodge of the old man. - -The youth did not realize the time it took him to arrive at the lodge -of his living grandfather, who exclaimed: “You certainly have brought -back home our great beast. How did you accomplish it? Was the old man -willing for you to bring it home? Was he willing, too, for you to take -all the things which you have brought back with you?” The youth -replied, “I killed the old wizard.” At this his grandfather began to -weep, saying, “Now, indeed, you have killed him who, when living, was -my brother.” Without making any reply, the youth prepared to lie down -for the night. The two occupied the same side of the fire. - -As soon as the youth fell asleep, the old man, his grandfather, arose -and, addressing the sleeping youth, said, “I suppose that I must now -kill you, wicked man, in your turn.” Taking up his bow and three arrows -and, going over to the opposite side of the fire, he shot three arrows -into the back of the youth, his grandson, who was asleep. Then the old -man returned to his bed and laid himself down again. Some time after -this the youth awoke and said, “Kwŭʻʹ! indeed my back does give me much -pain.” On examining it with his hands, he was surprised to find three -arrows sticking in it. At this discovery he exclaimed, “Gūʻ! now, I -suppose, I must depart from this place, for it seems that my -grandfather has killed me. So be it then. I will now go far away.” He -started at once on his journey, and all the things which he had taken -from his dead grandfather went with him—his grandfather’s breechclout -and also the mush—these all went along. As soon as the old man saw that -these things started to leave, he began to weep. So the youth left his -grandfather. - -When the youth had gone a long distance from his home, he was surprised -to find a village of people. Leaving his slaves and domestics near the -village, he went to the first lodge, where he visited. He found in this -lodge a young man who resembled himself very closely in age, size, and -manners. It was soon customary for them to go around together. It is -said that they two kept company with each other wherever they went. -Finally the youth from the village said, “Kūʻ, game is indeed very -scarce. Where may be the game animals? Perhaps they have gone far away -to seek subsistence. Possibly they have gone to the place where dwells -the great beast.” In reply, the visiting youth said to his friend, “I -am, it is known, called the great beast.” The other youth answered, -“Aā, it is true. So be it. I will now show you where abide my domestic -(game) animals.” - -Then the two youths departed from the place and at last came to the -spot where dwelt the great beast, the prototype of all others. - -The youth from the village now said to his friend: “I will now give up -all the animals over which I have control, that they may go over the -whole earth and dwell in freedom; that they may increase and multiply -at their will and go and come as seems good to them. Then the noises -made by all the animals became great in the world. - -This is the story. - - - - - -111. THE LEGEND OF HONENHINEH AND HIS YOUNGER BROTHERS - -In times long past Honenhineh and his younger brothers dwelt in a lodge -together; the lodge was constructed of bark and was very long, -according to the custom of the country. There were three fires -occupying the place provided for fire along the midway of the lodge. - -These brothers dwelt thus together for a long time in this long lodge. -It was their custom to go out into the forests daily to hunt game -animals, and every evening those who had gone out that day to hunt -returned, bearing each his burden of venison or other flesh, which -would be cast down in the middle of the floor space of the lodge. It -was usually dressed when packed for carrying; this was done for -convenience. Then one of the brothers who had not been out hunting -would unpack the bundle and proceed at once to cut up the meats and to -hang them up for drying all along the sides of the lodge. This was the -daily routine of these hunters of the lodge of Honenhineh. Thus they -traveled much in many places in the forests. - -At times, when all but the youngest brother, who was still very small, -started out to hunt, one of the elder brothers would produce the foot -of a raccoon, and throwing it to the end of the lodge, he would say to -the youngest brother, “Here! This is something with which you can amuse -yourself.” Then, when he would be ready to start he would scatter ashes -around the doorway in such manner that no person or thing could enter -the lodge without leaving tell-tale tracks to betray the intruder. -Afterward he would say to the small boy, “Oh, youngest brother! You -must not leave the lodge; you must not go outside of it.” So it was -that this youngest brother never went outside of the lodge and did not -know what the light of outdoors was like. The name of this boy was -Little Burnt Belly.[418] The youngster amused himself daily by tossing -up the raccoon’s foot and shooting at it while it was in the air. It is -said that he never missed the foot, for he had become an expert bowman -from his daily practice. So the days went by for some time. - -Then there came a day when the Honenhineh returned from hunting without -bringing back anything in the way of game, but the other brothers -returned, bringing large packs of venison and other meats and furs and -skins. As each brother returned he saw the eldest brother Honenhineh -lying on his couch in silence, but not one of them paid any further -attention to him, for they had returned with heavy packs while he had -brought back nothing. Remaining thus for some time, Honenhineh finally -arose and unpacked the packs of his brothers and hung up the quarters -of venison and bear’s meat and the flesh of other animals to dry, and -he hung up also the skins and furs properly prepared to dry—some to be -made into buckskin and others into furs for robes and other useful -articles. - -This state of affairs in the lodge continued for many days and nights, -and Honenhineh continued to fast rigorously. At last one evening one of -his younger brothers said to him, “Oh, elder brother! you should take -some food.” But Honenhineh replied: “No, I will not do so now. Do you -help yourselves and take what food you may need. In a short time I -myself shall take some food. There has come a change in the manner of -my life. The land over which I hunted has become deserted of all life. -Tomorrow I shall start from here, going in a northerly direction this -time.” - -So, without breaking his fast, Honenhineh lay down on his couch and his -brothers retired for the night. But late at night Honenhineh arose and, -going to the fire, he gathered together the embers and firebrands to -stir up the flames, close beside which, it is said, lay Little Burnt -Belly. Honenhineh having stirred up the fire, the rising flames caused -many sparks to fall on the uncovered legs of Little Burnt Belly, who -passively bore the pain. The elder brother, after watching the effect -of the sparks, finally said, “Oh! my younger brother is very sleepy.” -But in this he was deceived, for his younger brother, having made a -small aperture in the skin with which he was covered, was watching all -that he was doing. It is said that the skin was that of an old -she-bear. Thus deceived, the elder brother prepared some food for -himself and ate what he wanted of it. While watching him the youngest -brother fell asleep. In the morning the youngest brother arose after -his brothers had gone out on their hunting trips, and was very -anxiously watching for the proposed departure of his brother Honenhineh -after his long fast. When he had made all his preparations he said to -his youngest brother, “Now I have started,” adding, “Do not, my -brother, go outside of this lodge.” Then, taking out of his pouch -suddenly a bear’s foot and casting it into the middle of the lodge, he -said, “Here! Thou shalt amuse thyself with this object by using it as a -target continuously.” On going out of the lodge, he scattered ashes all -about the entrance so that nothing could enter without disturbing the -ashes and so showing what it was that entered the lodge. On starting -away, he said to his youngest brother, “For this journey I am going -toward the north to hunt.” So saying, he departed from the lodge. - -Honenhineh kept on his northward course for a long time. When the day -was past the meridian, on looking ahead he saw what appeared to him a -number of clearings. When he emerged from the forest into these -clearings he stopped and looked around; then he walked along slowly for -some time. - -Ahead of him a great deep gorge or valley yawned. - -Scarcely had he taken a good look at this gorge when he heard in the -distance an ominous tapping on a tree and the voice of a man singing: -“It is a fortunate thing for me. A human being is walking along on the -farther side of the valley.” Somewhat surprised, Honenhineh exclaimed: -“Wūʼʹ! A man has discovered me. I suppose that he has treed a bear. -Well, so be it; I will go thither.” So saying, he started down into the -valley on a brisk run. As he ran along he came to a ridge, or shelf, -leading into the valley, and he was startled by seeing pieces of bark -fall all about him several times. Stopping and raising his head to look -up into a tree standing in front of him, he saw a flicker, or -yellowhammer, clinging to the tree trunk far above the ground, looking -at him. As he looked at the flicker it began to smile at him and -audibly said, “He who has the bow is well known to be a fairly bad -shot,” and continued to smile at him. Honenhineh at once strung his bow -and shot an arrow at this smiling yellowhammer, but the arrow flew wide -of the mark, sticking harmlessly into the tree trunk. He shot all his -arrows away in this manner without disconcerting the yellowhammer in -any way. - -Withdrawing a short distance, Honenhineh broke his bow and threw away -the pieces. Then he said: “So be it. Let me pass on in my way yonder.” -He continued onward until he reached the bottom of the valley, when he -stopped to look around; ahead of him he saw a lodge out of which arose -smoke. He resolved at once to go up to the lodge and started toward it. -Going along slowly, he finally reached the side of the lodge, where he -stood still. But he had not come to a halt before he heard from within -the lodge the voice of a man saying to him: “My grandson, thou hast -visited my lodge; so come in.” Honenhineh, at once obeying the summons, -entered the lodge. - -On looking around, he saw before him a young maiden seated, who was -engaged in weaving a pack strap from the strands of slippery-elm bark -prepared for this purpose. The man of the lodge said to the maiden, “Do -thou make room on thy mat for the man who has entered our lodge, for -you and he do now become husband and wife.” Complying with this -request, the young maiden made room on her mat for Honenhineh to sit -beside her. - -Then the elderly man said to her, “My granddaughter, prepare some food -and set it before him who has entered our lodge, for he is probably -hungry. With dried green corn as it cooks in the pot you must mix dried -venison pounded fine, and into this mixture you must put a sufficient -quantity of maple sugar and a quantity of bear’s grease or fat, to make -the whole savory and appetizing.” The old man’s granddaughter at once -obeyed, and after kindling the fire to make it burn briskly, she set a -pot of water over it containing a quantity of dried sweet green corn. -Bringing maple sugar from her store in a bark case, she put it into the -pot with the corn. Then, procuring the dried venison and the bear’s -grease, having pounded them fine, she put these ingredients also in the -pot to cook with the other things. When she found that the corn soup -was cooked she removed the pot from the fire and set it aside to permit -the contents to cool. When it was sufficiently cooled the young maiden, -taking up a portion of the soup with a ladle, placed it in a bark bowl -and, setting it before Honenhineh, said to him, “Take this and eat it. -I have prepared it for you.” Honenhineh, being quite hungry, willingly -ate what was set before him. - -It was not long after Honenhineh had finished eating that night came. -Before the evening was far advanced the old man said, “Let us now -retire for the night. Our guest has come here tired out in all -probability, for he has traveled a long distance.” So they lay down for -the night. Then the old man said, “My granddaughter, let me tell my -story,” and he began to sing, “It is said that there were eight -brothers who lived in a lodge.” This was the topic of the story which -he chanted three times. - -After waiting a few moments he said in a stage whisper to the sleeping -visitor, “My grandson, are you listening to my story?” The only reply -he received was the loud snoring of the guest. Presently the old man -exclaimed, “The game animals are just toying with me. Why, one has even -come into my lodge (to show its contempt for me).” So saying, the old -man arose and took down his war club from its resting place, and -approaching the sleeping visitor, he killed him with blows on the head. -Then, replacing his club, he got out a huge clay pot, which he set over -the fire after placing some water in it. Next he quartered the body of -his victim and placed all the pieces in the pot to cook. While engaged -in this gruesome work he kept saying, “I still can deal with the game -animals which visit my lodge in my approved way, and so I am still able -to eat the flesh of the most rare game animals.” - -In the meantime, when night came on the lodge of Honenhineh and his -younger brothers, the brothers returned one by one until all were there -except the eldest, Honenhineh, who of course did not return. His -absence was duly noted. The brother next in age said, “I met him just -this side of the Great Valley.” The following morning the brother next -in age to Honenhineh started out on his brother’s trail to seek for -him. He had gone along for some time when he was surprised to find the -tracks of his brother, which he at once followed. Before long he saw -ahead of him light through the trees from clearings in the forest, and -he found also indisputable evidence that his brother had stood there. -So he started forward slowly and finally came to the top of a hill -overlooking the Great Valley, where he stood still for a moment. While -standing there he heard the sound of a blow struck by a war club on the -opposite side of the valley, and he heard the voice of a man singing, -“I am indeed fortunate, for on the opposite side of the valley a human -being walks along.” After thinking a few moments, he exclaimed: “Pshaw! -This is all right. There is where my elder brother is moving about from -place to place. Perhaps he has treed some animal or has found an animal -in its lair. It must be a bear, I think. So be it; I shall go thither.” - -In pursuance of his resolution, he resumed his brother’s trail and -descended into the valley until he came to a bench, or terrace, where -he stopped for a moment. Here he was surprised to see pieces of bark -fall several times around him. Looking up into a tree near by, he saw -clinging to the trunk far above the ground a small flicker, or -yellowhammer. The bird smiled at him, exclaiming, “He has a bow in his -hand just as if he could use it, for it is well known that he is quite -a poor marksman.” At this the young man at once strung his bow and shot -an arrow at the bird, whereupon he was surprised to see the arrows of -his brother stuck in the tree. His first shot missed the bird, as did -all the others. When all his arrows had been shot away, stuck fast in -the tree top, he broke his bow and cast it away. Now, he was greatly -surprised to see the pieces of his bow fall beside those of his -brother’s bow. While he was shooting at the bird, it merely smiled and -said, “It is curious that one who is a poor marksman generally goes -about with a bow and arrows,” and it was only when he had lost all his -arrows that he drew aside in disgust and destroyed his bow as a token -that he did not care about what had happened to him. After casting away -his bow the young man exclaimed: “Pshaw! I will go on farther, for I -now hear my brother singing in the distance,” for he heard the voice of -a man singing on the opposite side of the Great Valley. - -Starting on a run down into the valley, he had not gone far before he -saw ahead of him a field. When he reached the border of this he stood -there a moment, but seeing in the distance a lodge and smoke issuing -from it, he exclaimed: “So be it. Let me go to that lodge to see what I -may find. My elder brother has gone there.” - -When he reached the lodge the young man came to a halt, but he had no -sooner done so than he heard the voice of a man inside say to him: “Oh, -my grandson! come in; you have visited my lodge at this time.” -Accepting this challenge, the young man entered, whereupon the old man -said to him: “I am thankful that you have now paid our (two) lodge a -visit.” In front of him the young man saw a young maiden seated on a -couch, weaving a forehead pack strap from slippery-elm-bark fiber. Then -the old man said to her: “Make room on your mat for our visitor, for -you and he are to become husband and wife. I am so delighted by this -visit, for we two are to be pitied, living alone in this lodge, I and -my granddaughter.” Obeying her grandfather, the young maiden made room -on her mat for the young man. Next the old man said to the young man: -“You have come here looking for your elder brother, Honenhineh. He -passed here. Yonder, not far away, stands another lodge. There is where -your brother has gone; he will return soon, I think.” Turning to his -granddaughter, the old man said: “Oh, granddaughter! prepare food for -our visitor; he is perhaps hungry, having come a long distance. You -must pound up dried green sweet corn and dried venison, and place these -in a pot to cook, to make corn soup; and you must put into the pot also -maple sugar and bear’s grease. When the soup is cooked, place a bowlful -before our visitor and let him eat his fill.” - -The maiden set to work preparing the corn soup, as she had been -instructed to do. First she pounded up dried sweet green corn and then -dried venison. Then, having placed a large clay pot over the fire with -water in it, she put in the dried corn and venison, which soon began to -cook. Presently she added maple sugar to her soup. While these were -cooking, the old man got for her some bear’s grease, which he brought -to her in a bowl, saying: “Oh, granddaughter, put this also in the pot -of soup.” When the soup was cooked, the maiden removed the pot from the -fire and the contents were then placed in bark bowls to cool. When -ready, the young woman placed a large bowl of the soup before the young -man, telling him to eat his fill. When he had eaten what was set before -him he thanked the old man, his “grandfather,” who acknowledged the -compliment by saying, “My grandson, you were to be pitied, for you were -very hungry when you visited my lodge.” - -It was not long after this that night came. Before night had fully -settled down the old man said: “Let us retire to sleep. Our visitor has -come to us very tired, I suppose. You should prepare a separate couch -of bark. I am very anxious concerning the probable return of his elder -brother tonight. At all events, I suppose he will probably return by -tomorrow.” Having said this, the old man lay down, saying to the young -man and the young woman: “Do ye two retire to sleep. I my own little -self am asleep” (i.e., lying down to sleep). - -After they had all retired for the night the old man said aloud, “Let -me tell a tale,” and thereupon he began to sing, “They (masc.) have a -lodge as a home, it is said; they are eight in number; they are lost -(devoted to destruction).” He sang this song through three times. Now -the young man began to snore loudly, for he had fallen sound asleep. In -a short time the old man arose, and carefully readjusting his robe, -said: “I am greatly perturbed in my mind. A game animal has come into -my lodge on a visit.” Then taking down his war club and approaching his -sleeping guest, he killed him by blows on the head. - -Going to a corner of the lodge, he obtained there a great clay pot and, -after putting water in it, he set it over the fire. Having quartered -the body of his victim, he put it into the pot to cook. While he was -engaged in this gruesome work he kept saying, “There is still no lack -of power to do things in my manner of living, for I have no trouble to -live. Game animals habitually come to my lodge.” So spake the old man, -who was then cooking the entire body of a human being, and was happy. -(It is said that he gave to his granddaughter the flesh of leeches to -eat and putrid things also. She was not aware of what she was eating, -for he had hypnotized her to think these things were proper and good. -This granddaughter was a prisoner whom he had taken in one of his -raids. But he himself ate human flesh in his lodge, and in order to -satisfy his unnatural appetite he was engaged in killing people from -all the neighboring settlements; this conduct agitated the entire -country around.[419]) - -In the meanwhile the brothers of Honenhineh, it is said, were not very -much surprised when night came and the next younger brother had not -returned, for they suspected some harm had befallen both their missing -brothers. Then the eldest of the remaining brothers said, “Well, it is -now for me to go to find my brothers who have not returned from the -north.” So in the morning when they had eaten their morning meal he -started out alone on the northward trail to seek for his missing -brothers. After having gone some distance from the lodge he found the -tracks of the eldest of the two brothers and followed their lead. - -While running along he suddenly saw ahead of him the light in the -forest from clearings near by. Keeping on his course, he finally came -to a large clearing or field, where he stopped to look around, because -the tracks of his two brothers led him to this point. While examining -the country he saw in the distance the Great Valley, and as the trail -led thither he followed it until he came to the brink of the valley, -where he stopped again to view the country around. At this point he -heard a sound coming from the farther side of the valley, made by the -blows of a club on a dead tree, and also the voice of a man who sang: -“I am indeed lucky. On the opposite side of the valley there is a human -being going along.” This song was repeated by the unknown singer. -Thereupon the younger brother of Honenhineh said to himself: “It is -strange that my two brothers have not given notice of this thing. It -indeed seems certain that they have chased a bear to its lair; let me, -then, go thither.” - -So the young man started on a run down the slope leading into the -valley along the trail made by his two brothers. Having run some -distance, he suddenly noticed pieces of bark falling around him. At -this he came to a halt and, looking up into a tree which stood near, -saw high up on the trunk a small bird, a flicker or yellowhammer, now -clinging to the tree trunk, and now flitting from place to place. As he -raised his eyes to it the flicker, smiling, said, “He carries a bow and -arrows pretentiously (as if he knew how to use them), although he is -notoriously a very bad marksman.” Quickly stringing his bow the young -man said to his tormentor, “Do not say anything more.” But the flicker -only laughed, saying, “There is nowhere on this whole earth among the -inhabitants a person living who has the ability to kill me.” The young -man replied, “Be careful of thyself,” and he at once nocked his arrow. -The flicker became visibly agitated and kept glancing at the young man -furtively as it slowly crept around the tree trunk. Thereupon the young -man shot at it, and then he saw not far from the spot occupied by the -flicker the two shocks of arrows which belonged to his two brothers. -The aim of the young man and his orenda were such that the arrow hit -its mark, becoming fixed in the body of the flicker, which uttered a -loud wail of despair and fell to the ground. - -The young man did not withdraw his arrow, but took it up with the -flicker’s body transfixed by it and placed it on his shoulder, thus to -carry his victim. In the meantime the flicker kept saying, “You should -let me go free again. I am doing nothing wrong.” But the young man -replied, “No. I will not let you go free. I desire to show you to my -two brothers.” With these words he resumed his journey. - -He had not gone very far when he reached a clearing, at the border of -which he stopped to look around. He saw at some distance a lodge, out -of which smoke arose, whereupon he said, “I will go thither to the -lodge. My two elder brothers are certainly idling away their time, for -I believe that they are both there in that lodge.” He came to this -conclusion because he noticed that the tracks of his two brothers led -to the lodge. Having reached the side of the lodge, he came to a halt. -He had no sooner stopped walking than a man’s voice inside challenged -him, saying, “Come, my grandson. Thou hast come to visit me in my -lodge.” On entering, the youth was greatly surprised to see before him -a fine-looking young maiden, who was seated on her couch weaving a -forehead pack strap from the prepared fibers of slippery-elm bark. The -old man said to his young visitor: “It has been, indeed, a very, very -long time that I have been looking for you to pay me a visit. I have -been saying that a great hunter is on his way here. There sits my -granddaughter whom you are to marry. Granddaughter, move along on your -mat to give him room to sit beside you.” As the young man passed him -the old man noticed that he was carrying something that he had killed, -and he quickly arose, saying: “Give me the body that you are carrying. -That is indeed a very fine game animal which you have killed on your -way here.” The young man replied, “No. I will not give it up until I -first see my two brothers.” To this the old man rejoined, “They passed -here, and so they will return here, perhaps very soon.” Then, turning -to the young maiden, he added: “Prepare some food for him. He has come -here hungry, perhaps. You must procure a quantity of dried green sweet -corn, which you must pound in a mortar, and also dried venison, which -likewise must be pounded fine. Set a pot containing water over the -fire, and into this you must put the pounded corn and venison, adding a -quantity of maple sugar, dried huckleberries, and lastly bear’s -grease.” - -The young woman hastened to prepare the corn soup in the manner in -which she had been instructed by her old “grandfather,” and it was not -long before the soup was cooked and ready to be eaten. At this time the -old man brought from an adjoining room a bowl of bear’s grease, which -he gave to the young woman, who put it into the pot of soup. Having -done this, she removed the pot from the fire and set it where the -contents would cool. Presently she placed a large bowlful before the -young man, who ate it with a good appetite, and he gave thanks to his -host for what he had eaten. Night coming on shortly after this, the -three persons began to get ready for retiring. At this time the old man -said to his guest, “You should give me the body of the bird which you -have brought with you. You will leave it with me to keep for you.” But -the youth replied, “I will not give it up to you.” To this the old man -answered, in a threatening manner, “I am greatly agitated in my mind. -Let us retire for the night. A game animal has indeed come into my -lodge. I am now an old man. Still there is nothing that curbs my orenda -(I am unaffected by any influence). I am bound to get back my own bird -at any cost.” - -So saying, he arose and, going aside, he took down his war club. Then, -returning to the side of the young man, he said, “Do thou give up to me -the body of the bird which you have.” The answer came, “I will not give -it up to you.” The old man, now in a great rage, retorted: “You are -risking your life. You are about to die, and you can not escape from -it.” With these words he raised his war club, shouting, “Will you hand -me the bird, or not?” But the young man still replied, “No. I will not -give it up to you.” Then the old man struck the youth on the head with -the club and killed him. Thus he recovered the body of the bird and -gave back its life [420] (which was that of a female relation of the -old man). - -These events gave great pleasure to the old man, who went around -saying: “There is nothing that yet affects my orenda; I am not -suffering in any manner; no one from any place can come here who is -able to treat me lightly.” So the old man was quite happy. Having -brought out his great clay pot, with water in it, he set it over the -fire, and after quartering the body of the young man, he placed it all -in the pot to cook. After a suitable time he remarked, “It is perhaps -cooked now.” He kept on looking into the pot from time to time to see -whether the flesh was done. As it seemed not to cook thoroughly, the -old man was greatly concerned about it, and continued saying, “There is -something wrong; otherwise it would be possible to cook this -thoroughly.” Finally, getting out of patience, the old man removed the -pot from the fire and ate the raw flesh. - -Now, in the lodge of the brothers there was anxiety when night came and -none of the brothers who had gone northward had returned, and the five -remaining brothers were wondering what had befallen them. When those -who were left were back in their lodge Little Burnt Belly said, “Oh, -elder brother! you must go tomorrow to bring them back.” Then they -retired for the night and went to sleep. In the morning they arose and -all except Little Burnt Belly went to hunt, as usual. The latter seated -himself beside the fire and there he sat all day long without moving. -When evening came the two missing brothers had not returned, and the -hunting brothers came back empty handed, having killed nothing during -the day. They all saw Little Burnt Belly seated beside the fire, silent -and motionless. - -The brothers retired for the night and slept soundly. When daylight -came and they arose they saw Little Burnt Belly still seated beside the -fire. He maintained the one position and said nothing to any of his -brothers. When they ate their breakfast he did not arise to have his -share. The other brothers then left the lodge to go out hunting for -game animals for food. After they had gone Little Burnt Belly arose, -saying, “Let me amuse my elder brothers.” Thereupon he then took down -his bow and arrows, and shot two arrows up out of the smoke-hole of the -lodge. - -As the brothers were engaged in the chase at no great distance one from -another, they were greatly surprised to see a very large deer rush up -to them and fall dead at their feet, and soon another deer did -likewise. They saw that an arrow protruded from the body of each deer—a -circumstance which was very mysterious to them. As quickly as possible -one of the brothers rushed up to the stricken deer, and breaking off a -leaf, wrapped it around the arrow before touching it with his hand to -draw it forth, saying, “I do not desire to uncharm my youngest -brother’s arrow.” Then drawing out the arrow, he carefully laid it up -in the fork of a tree. Having done this he started at once for home, -carrying the whole body of the deer. Before it was dark Little Burnt -Belly saw his elder brother bringing back the deer. Not long afterward -the other brother came into the lodge bearing on his back the other -deer properly packed for carrying. The other two brothers returned with -them as guards. - -They found Little Burnt Belly still seated before the fire. But when -they were back in the lodge he said to them, “Our missing brothers have -not yet returned home. Tomorrow I myself will go on their trail to seek -for them.” After eating their evening meal they retired for the night -and slept soundly. When morning came they prepared their usual -breakfast and then started out to hunt. Thereupon Little Burnt Belly -arose, and going to his couch procured such articles of apparel as he -needed for his journey. He took also his bow and arrows, which were his -immediate trust and dependence for accomplishing his task, for they -were full of orenda (magic power), which he could control for his own -use. He ate no breakfast; he needed none, for he desired to have all -his faculties clear and alert. While seated beside the fire he had been -taking suitable medicine to make him sound and clear visioned that he -might be able to cope with the wizard whom he suspected of having -destroyed his missing brothers. - -Leaving the lodge, Little Burnt Belly shaped his course northward to -find the trail of his three brothers. It was not long before he struck -this, and he followed it on the run, presently entering a vast forest -whose great trees made it dark and gloomy. He had been running for a -large portion of the day when he saw daylight through the trees, from -which he inferred that there must be a clearing ahead of him. Keeping -his course, finally he came to the edge of a large clearing or field. -As he saw the tracks of his brothers there, he stopped to look around. -Immediately he heard a peculiar sound of tapping, and looking in the -direction whence the sound seemed to come he perceived that it -proceeded from the opposite side of a great valley just ahead of him. -Making his way along to the brink of the valley he heard the voice of a -man saying, “It seems that I am in luck, for on the opposite side of -the valley a human being walks along.” He heard this voice three times. -As the trail led him in the direction of the sound he said, “I think it -my duty to follow this trail, for the voice may be that of one of my -brothers (said ironically).” - -So descending into the valley he came to a terrace or bench, along -which he was following his brother’s tracks, when his attention was -attracted by pieces of bark falling around him. Halting and looking up -into a tree standing just at his side, he saw a small bird high up on -the trunk, clinging to it and flitting at times from place to place. He -saw that the bird pretended to be a flicker, or yellowhammer. When the -flicker saw him looking up, it said with a laugh, “Some people who -believe themselves possessed of orenda go about with bow and arrows -just as if they knew how to use them, although they may be the poorest -of marksmen.” Pointing an arrow at it, Little Burnt Belly said: “Be -careful of thyself. Some people trust their orenda too far, for they -lay claim to too much power for their own good.” At once the flicker -became visibly agitated, and kept glancing at Little Burnt Belly -furtively, as it slowly crept around the tree trunk. At an opportune -moment he let fly an arrow, which pierced the body of the flicker, -causing it to fall to the ground without uttering a sound. Little Burnt -Belly did not fail to notice the shocks of arrows sticking in the tree -trunk near the spot where the flicker was clinging and to recognize -them as belonging to his brothers; he saw also their broken bows, and -knew that they were in the power of some wizard. - -Taking up his arrow with the flicker still pierced by it, and placing -it over his shoulder, he resumed his journey. He was not long in coming -to the lodge which he had seen in the distance, and to which the trail -of his brothers had led him. As he drew near, a man’s voice within -said, “Oh, my grandson! come in; I am thankful that you have come to -visit me.” On entering the lodge he saw an old man whom he recognized -as a cannibal, and he saw also before him, seated on her couch, a -fine-looking young maiden. The old man exclaimed: “I have been looking -for you for a very, very long time. I have said all along that a great -hunter was on his way to visit me. There sits my granddaughter whom you -are to marry. Granddaughter, move along, and give him some room by -you.” As Little Burnt Belly passed the old man the latter saw that he -was carrying something which he had killed, and he arose quickly, -saying: “Do give me the body of that thing which you have killed, for -it is indeed a very fine game animal.” But Little Burnt Belly replied: -“I will not give it up. I will first see my missing brothers.” The old -man persisted, however, saying: “You should give me that bird. I am -greatly agitated in my mind. Nothing yet has curbed my orenda. I will -get back that bird at any cost. A game animal has now come to my -lodge.” Little Burnt Belly retorted: “You are boasting of the -invulnerability of your orenda, but this bird contains your life, and I -am your master, and you know it. You have long ago forfeited your life -by all your murders and cannibalism, so now you shall die.” So saying, -Little Burnt Belly crushed his head with the blows of his war club. -Then he liberated the slave, or prisoner, of the cannibal from the -effects of drugs which had been given her by her master, and after -bringing back to life his own brothers, who had been devoured by the -cannibal, they all returned to the lodge of Honenhineh. - - - - - -112. THE LEGEND OF GODASIYO - -In the beginning of time, when the earth was new, when the inhabitants -of it spoke but a single tongue, when these good people dwelt in -perfect harmony and peace, and when the several settlements lived in -such manner that there were no quarrels or contentions among them, -there dwelt in one of these settlements, or villages, Godasiyo, a -woman, who was the chief of her village. - -The village over which Godasiyo held sway was situated beside a very -large river; in fact, it occupied both sides of this important stream. -It was the custom of the people of Godasiyo to cross the river for the -purpose of visiting, of attending the dances which are held every -night, and of exchanging their goods—meat, venison, skins, furs, roots, -bark, and dried fruits and berries—in order to supply their several -needs. Moreover, the lodge of public assembly was situated on one side -of the river—a feature that occasioned considerable traveling across -and back. This stream was very large and rapid. The people crossed it -by means of a bridge constructed of saplings and of limbs of trees -carefully fastened together. The state of good will and contentment, -above described, continued for a long time, but at last trouble arose. -The cause of this was a white dog which belonged to the chief, -Godasiyo. The dissension became so serious that there was great danger -that the factions would become involved in a fight over the matter. The -great river divided the two parties. - -Finally, Chief Godasiyo, after long deliberation, decided that the only -way in which a deadly contest could be avoided would be by the removal -of her own adherents to some other place of residence. Having decided -to take this step, she at once informed her adherents of her resolution -to remove westward by ascending the stream on which they were living. -She invited all who had taken her part to follow her into exile from -their present settlement. And they all agreed to emigrate with her. She -told them further that they would ascend the river in canoes of birch -bark, which would enable them to transport their small belongings with -ease. So the people set to work to construct the water craft. Two -canoes of birch bark of suitable size were made, and these were -fastened together by means of strong saplings extending from one canoe -to the other so as to support a kind of platform extending over the -canoes and the space between them. This structure was for the sole use -of the chief, Godasiyo. The followers of Godasiyo proceeded to -construct birch-bark canoes for themselves also. When Godasiyo took her -seat on the craft constructed for her sole use all her adherents and -defenders launched their own canoes containing their effects. - -When all had embarked, with Chief Godasiyo in the lead, all paddled -upstream. The flotilla of canoes was very large, covering the surface -of the water as far as the eye could see up and down the river. After -they had paddled a long distance, the people finally came in sight of -the forks in the river, and then it was that they began to converse -together—the two divisions of canoes, one on each side of the float of -the chief, Godasiyo—as they paddled upstream. One division chose one of -the forks in the river as the course to follow to their new settlement, -and the other division elected to turn into the other channel. Each -division gave its reasons for the choice which it had made, and the -divergent views gave rise at last to heated discussion. This strife -continued to the point where, if persisted in, the people would become -definitely separated; still no compromise was effected, so the leaders -in each division turned the prows of their canoes so as to ascend the -fork of the stream which they had selected. Thus they began to -separate. - -When this movement began the two men paddling the two canoes on which -rested the float of Chief Godasiyo disagreed as to the course that they -should take under the circumstances. As each chose the fork branching -off on his side of the stream, the two canoes became separated, and the -platform on which Chief Godasiyo was sitting slipped off its support, -falling into the water and carrying the chief with it. The people drew -near and, looking into the water to see what had become of their chief, -they saw that she had sunk to the bottom, where she had become -transformed into a great fish. - -Thereupon the people of the two divisions attempted to converse -together, but they were unable to understand one another, for their -language had become changed. It was in this manner that this body of -people became divided and possessed of different languages. Thus it -came about that there are so many languages spoken by the various -tribes dwelling on this earth. - - - - - -113. A LEGEND OF AN ANTHROPOMORPHIC TRIBE OF RATTLESNAKES - -In the ancient country of the Oneida, which they occupied when the -League of the Iroquois was formed, were a number of subterranean -caverns, which, it was said, were inhabited by various tribes of men. -The following legend is about one of these caverns: - -It was said that in the olden time a certain young man of a good family -while out hunting in this region saw a large raccoon ahead of him, -which seemingly was attempting to escape from him. At once the young -hunter started in pursuit of the raccoon, and soon the race became -interesting, for the raccoon was gradually gaining on its pursuer. It -was not long before the raccoon had gotten out of his sight, so the -hunter was able to follow it only by following its tracks in the snow -that lay on the ground to the depth of a span. After a very long -pursuit the hunter finally tracked the raccoon to a large river, the -banks of which were very high and rocky. The tracks led along under one -bank for a long distance. The young man was becoming quite exhausted -when finally he came to the mouth of a cavern in the river bank, into -which the tracks of the raccoon disappeared. The entrance to this -cavern was just large enough to admit the body of the hunter, and he -decided to go in; but before doing so he set up his bow and arrows and -walking stick beside the entrance. He found that the passageway -inclined downward at a gentle grade. After entering the passage the -young hunter found that the way was long. Having gone so far in that -the light from the entrance had entirely faded away, at last he was -delighted to see that it was becoming light ahead of him. So he kept on -until finally he emerged from the cavern. Thereupon he was surprised to -see that the tracks of the raccoon led out of the passageway into the -open. The young hunter stood quiet for some minutes, viewing the -country around. He was greatly surprised to find further that the -climate of this region was quite different from that in which he -commonly abode, for he found black raspberries ripe or ripening, -although there was much snow on the ground in the country whence he had -just come. Then he resolved to follow a well-beaten path, which led -farther into the new country. As he went along he blazed the trees -bordering the path, or broke twigs and branches off the trees in such -manner that these would serve as signs by which he could retrace his -steps in the event of losing his way. He noticed that the path leading -from the entrance to what he thought was a cavern led inland, turning -to the right a short distance from the entrance. He followed this road -because he saw in the dust of the path the tracks of the raccoon which -he had been following. - -As he walked along, keeping a sharp lookout for whatever might happen, -he saw in the distance a lodge, which from its appearance seemed to be -occupied; he noticed smoke arising from it, hence he inferred that -people were dwelling there. He resolved to go ahead to see who lived in -that lodge. As he continued on he still saw the tracks of the raccoon -which he had been following. On reaching the lodge the young hunter -entered, finding within two very aged people, seemingly a man and his -wife, who appeared to be superannuated. The old man was the first to -greet the hunter, saying, “My grandson, it is indeed well that you -visit our lodge and home.” Then the old woman joined her husband in -welcoming him with the words, “My grandson, it is indeed good that you -visit our home.” The hunter replied to these words of welcome, “I am -indeed glad that you two are still living in health in this world.” The -heads of these two old people were white and partially bald, for their -years were many; but they set food before their guest, which he ate -heartily and thankfully, for he had become quite exhausted from his -long pursuit of the raccoon. When he finished his meal he conversed -with the old man concerning the affairs of that country. - -In a short time the old man said, “The chiefs of this settlement have -invited me to meet them in council this evening, and I should be much -pleased to have you accompany me to our lodge of assembly -(“Long-lodge”).” Here the wife of the old man added, “My grandson, you -should go with him and so become acquainted with our people and see the -country.” The young hunter consented to accompany his aged host, for he -learned that he was a noted chief in his land. Thereupon the aged chief -said, “My grandson, when we arrive at the lodge of assembly you must -not remain outside; you must enter with me; and when they begin to -dance you must return here at once, for if you should remain there you -would meet with a terrible misfortune. I am giving you warning in due -time. Moreover, you must not linger along the way homeward, but you -must make all possible speed. Yonder is a hut, which rests on a -platform supported by four posts, in which hut you must retire for the -night. There is a ladder leading up to the entrance of the hut, which, -when you have reached the platform, you must pull up after you and lay -on the scaffolding outside the lodge. I warn you further. You must not -consent under any consideration or persuasion to let down this ladder -to enable a person or persons to go up and be with you, for should you -give this consent a most appalling thing will befall you. Do not forget -these warnings. Your safety depends on your obeying what I have said to -you, for I am telling you these things for your welfare.” The young -hunter assured the old man that he would obey his warnings. Looking out -he saw the elevated hut to which the old man said he should retire for -the night, and he noticed that the supporting posts had been peeled and -carefully oiled to prevent anything from climbing them to reach the -hut. This fact aroused the young hunter’s curiosity, but feeling that -he should not pry into the affairs of his hosts he held his peace. - -Having completed their small preparations, the aged chief and his young -guest departed for the council. When they reached the lodge of assembly -(“Long-lodge”), they found that they were on time. The hunter saw what -was usual on such occasions and gatherings—that those whose intentions -and purposes were good had already taken their places inside the -council lodge, and that those who had evil designs and propensities -were going to and fro outside. He noticed, too, that when the frivolous -young women saw him and recognized him as a stranger, they at once -guyed one another at his expense, jostling and hawing and clearing -their throats, in order to make the young stranger look at them and to -join them; but he paid no attention to their ruses. On entering the -lodge of assembly the aged chief and his guest found that it was -already well filled with the orderly people of the settlement, and that -the chiefs were all present, quietly awaiting the arrival of the host -of the young hunter. When the two had taken their seats the Fire-keeper -chief arose and in a formal speech uncovered figuratively the council -fire, expressing with much feeling the public thanks for all the good -things they enjoyed and for the preservation of their lives. He made -these remarks in a loud voice, giving thanks to the Master of Life. -After forbidding the commission of bad deeds by everyone there present -he carefully stated the purpose of their session. He asked every chief -to employ wisdom and mercy and justice in the conduct of the business. -After a number of the chiefs had discussed the matter pro and con -before them, and had in their parlance “cooked the ashes,” and the -business of the council had been transacted, the Fire-keeper again -arose to close the session formally, by saying, among other things, “We -now cover the fire with ashes. And after the dancing, which will begin -now, we will disperse to our homes.” - -The young hunter, hearing these last words and remembering the strict -injunctions of his host, hastened out of the lodge and at once started -for home at a rapid pace. But his movements had been watched by four -young women, abandoned characters of the settlement, who at once -pursued him swiftly, laughing, hawing, and calling to him to stop and -await their pleasure. This conduct, however, only caused the young -hunter to travel ahead as fast as it was possible for him to go. Soon -he was chagrined to find that he was not leaving the young women, for -their voices did not die away, so finally he started to run at top -speed. After a time, becoming exhausted by the exertion, the hunter -slackened his pace to a brisk walk, whereupon he soon heard the sounds -of the laughing and guying voices of the pursuing women, who seemed to -be rapidly gaining on him. Again he started on a brisk run in a -seemingly vain effort to outdistance his fleet-footed pursuers, for -just as soon as he would relax his efforts in the least, the sound of -their voices could be heard not far behind him. The serious injunctions -of his aged host urged him onward as rapidly as it was possible for him -to go. Thus closely pursued, he finally reached the hut and lost no -time in ascending to it by means of the tree ladder, which he drew up -after him, as he had been directed to do by the old man. Having entered -the hut and secured its bark flap door as well as he could from the -inside, he anxiously awaited events. Soon the four wretched women -arrived and clamorously asked him to let down the ladder to enable them -to climb up to his room, but the young man gave no heed to their -importunities. Through small crevices in the walls of the hut he -watched them while they attempted to climb the posts, but as these were -greased the women were unable to do so. Throughout the night they -remained at the foot of the posts clamoring for the ladder. At daybreak -the women ceased their attempts and noise, and the young man fell -asleep from exhaustion. When he awoke he arose, and unfastening the -door flap of bark, he went out on the platform around the hut. On -looking down, he saw at the foot of each of the posts a huge female -rattlesnake, coiled and asleep; these he divined were the four wretched -women who had pursued him the previous night. His movements over their -heads awakened them, and at once they crawled away into the neighboring -thickets without indicating in any manner that it was they who had just -tormented him. - -Having gathered up his few belongings and let down the ladder, he -descended to the ground and hastened to the lodge of his aged hosts, -which stood not far away. On entering, he was astonished to find the -aged host, in the form of a huge rattlesnake, coiled up on the couch, -but he was reassured by seeing the old woman, who was up, and who had -taken the precaution of assuming human form again. Though at first -somewhat nonplused by what he had just seen, the young hunter asked the -old woman, “Where is my grandfather? I suppose he has gone out into the -forest?” Without showing any perturbation, the old woman replied, “Yes; -he has gone out, but he will soon return. Back of the ledge you will -find water with which you may wash your face and hands. The morning -meal is now ready, and we will eat it just as soon as you return.” -Having washed, as suggested, in a bark trough in the rear of the lodge, -he returned to join the old woman and her husband at the morning meal. - -While eating the young hunter took occasion to examine the furnishings -of the lodge more thoroughly than he had had an opportunity of doing -sooner. In the room he saw numerous bark vessels of many sizes with -various kinds of nuts, dried fruits, and berries; wooden vessels -containing honey; and small bundles of the dried twigs of the spicebush -shrub for use in making a beverage to be drunk hot with meals. The -youth was further surprised to see in a corner of the room, curled up -on a mat, the raccoon which he had pursued so persistently the previous -day. He was now fully convinced that he was the guest of a family of -rattlesnakes, for when he returned from washing himself at the back of -the lodge he found that the old man had again assumed human form, -appearing to him as he had the day before, and greeting him with, -“Well, my grandson, did you rest well last night?” The young man -replied, “Yes; I rested quite well.” When the old woman had placed the -food on the bench, she addressed the young man, saying, “My grandson, -now you must eat your fill, for there is plenty here. So do not be -afraid of eating all you wish.” - -Having finished his meal, the young hunter thanked his rattlesnake -hosts, and after bidding them farewell he started for his own home. He -returned to the mouth of the cavern, for such was this place, and -crawling back through the passage he reached the surface of the earth -in his own country, where he found his bow and arrows and his walking -stick just as he had left them. He quickly made his way home to his -family, to whom he related his experiences in the cavern. He was so -astonished at what had befallen him while in pursuit of a raccoon that -he had the chiefs call a council of their chiefs and people to hear the -strange recital. He told them that he had indeed visited the -rattlesnake people, and that they assumed at will human form and -attributes and lived under human institutions. He was thanked by the -council and people for his recital. But the young hunter never -afterward took advantage of the invitation of the old rattlesnake chief -to revisit him and his wife. - - - - - -114. THE TWINS: GRANDSONS OF GAHOⁿʻDJI’DĀʹʻHOⁿK [421] - -In ancient times a certain family, consisting of seven brothers and one -sister, lived together contentedly in a large bark lodge. It was the -duty of this sister while her brothers were out hunting to cut in the -neighboring forest the firewood used by the family and to bring it to -the lodge. - -It is said that the sister was uncommonly comely, although her size and -stature were above the average for women, and that she possessed -unusual strength. In the performance of her duties she was accustomed -to be absent from the lodge during the entire day, returning with her -burden of firewood in the evening. Now, the youngest of the seven -brothers was a recluse—that is to say, he was deanoäʹdoⁿʼ.[422] As the -duties of the sister did not require her to go far from the lodge, she -was usually the first to return to it in the evening, while the -brothers, who had to go many miles away to find game and fish, did not -return at times until very late at night. - -There came a day, while the six normal brothers and their sister were -absent, and while there was no one in the lodge except the recluse, -when a young woman, daughter of the noted witch, Gahoⁿʻdjiʼdāʹʻhoⁿk, -came to the lodge bearing a huge basket of marriage bread. There were, -of course, eight beds to accommodate the seven brothers and their -sister, which were properly arranged along the sides of this long -lodge. The bed occupied by the youngest brother, the recluse, was -nearest to the doorway on its side of the lodge. The witch’s daughter -had been instructed by her mother to take her seat on this bed. But -upon entering the lodge the young woman, after looking around, set her -basket down in front of the third bed and took her seat thereon. This -bed was the third one from the doorway, counting from the entrance on -the left side of the lodge. Feeling, however, that she had not followed -her instructions, the young woman did not sit there long, but took her -seat on the next bed, because she imagined that it had a better -appearance than the one on which she had been sitting. But she kept on -shifting her position from bed to bed until she finally came to the -seventh bed. Here the second of the seven brothers and his sister found -her on their return to the lodge. - -Seeing her seated on the bed and noticing the basket of -marriage-proposal bread, they inferred that she had come to marry their -brother on whose bed she sat, so they said to her kindly, “We are very -thankful that you have come to our lodge, oh, our sister-in-law.” She -made them no reply but by her actions showed her appreciation of this -welcome reception on their part. In the order of their ages the other -brothers returned to the lodge, and with the exception of the eldest -one all saluted her with words of welcome in the same manner as the -first two had expressed their delight at having her for their -sister-in-law. - -The eldest brother was the last to return to the lodge, and by the -young woman’s own choice seemingly by sitting on his bed with a basket -of marriage-proposal bread before her, he was her chosen husband, so he -addressed her as his accepted wife. Noticing at once that he was blind -in one eye, she was chagrined for not having obeyed her mother’s -instructions with regard to the bed on which she should await her -future husband. She thought it best, however, to seem to ignore her -disturbing discovery and her unhappy feelings in consequence, so she -began to study her surroundings in the lodge. She saw that some one -whom she had not noticed before was lying on the bed next to the -doorway on the left-hand side of the entrance, the one on which she had -been told to sit on entering this lodge. She made the discovery also -that the person lying on this bed was the recluse of the family, that -in fact he was deanoäʹdoⁿʼ, and as such was “secluded” from all -persons. She noticed, too, that no one paid the slightest attention to -the recumbent figure, which was heavily covered with robes of skin from -head to foot. Hence her curiosity was thoroughly aroused, especially as -it was on this bed that her mother had directed her to sit. - -The next day, when all the other persons of the lodge except the -recluse and the bride wife had gone out into the forest on their -various errands, she arose from her couch, and crossing over to the -other side of the fire, went to the bed on which lay the covered figure -and cautiously drew down the covering from the head of the person who -was fast asleep. There she saw with longing eyes and half-suppressed -passion a handsome youth of finely developed figure. She stood there -partly bent over the sleeping youth, sorely infatuated. By gently -shaking the young man she finally succeeded in awakening him, whereupon -she said to him, “Arise, my friend, and come to my couch and let us -talk together.” But the youth neither arose nor would he speak to her, -notwithstanding all her fervent entreaties to embrace her. Naturally -this conduct only intensified the young wife’s desire, so she continued -during the entire day to tease and coax the youth to go over to her own -couch. But he made no response to her persistent efforts. When she -thought it was about time for the other persons living in the lodge to -return, she went back to her couch, where she had remained of her own -choice the previous night. She did not love her husband since she found -out his misfortune and her great mistake in choosing his couch -(contrary to her instruction) for a resting place when she first came -to the lodge. - -When all the family had returned to the lodge for the night and had -prepared, cooked, and eaten their supper of corn bread, boiled venison, -and spicebush tea, they retired to their several couches, whereupon the -bride began to tell her husband a story invented for the occasion. She -declared that when he and his brothers and sister had left the lodge -the day before and she was alone with his deanoäʹdoⁿʼ, or recluse -brother, the latter had come over to the side of her bed and had made -improper proposals to her, and that she had great difficulty in -resisting his attempted assaults. Her husband, however, made no reply -to this carefully concocted story. - -Again, the next day, when all the brothers excepting the recluse, and -their sister, had left the lodge, the bride went to the bedside of the -recluse, and after awakening him, coaxed and begged him to come to her -own couch. Knowing her motive, the youth made no response to her -importunities except to tell her that she should be satisfied with her -own choice of a husband, reminding her that she had been satisfied to -reject the speaker when she first came to the lodge, although she had -been instructed to take a seat on his bed as a token of a marriage -proposal. Completely baffled by the attitude of the youth and enraged -by his conduct in refusing to gratify her desire, she returned at last -to her own couch with a heart filled only with bitter thoughts of -revenge on him. Then, in order to make her contemplated story appear -true, she lacerated and bruised her neck and face and breasts and arms -with her own hands and fingernails, in order to support her intended -accusation against the youth of an attempted assault upon herself. - -When the other members had returned to the lodge in the evening, and -after they had eaten their suppers and had retired for the night, the -young bride again told her husband with much simulated emotion that his -recluse brother had made that day another attempt to assault her when -the other occupants of the lodge were absent, showing her lacerated -neck and arms and face in corroboration of this false story. Still the -husband made no response to her accusations against his youngest -brother. The next day, however, when he was out in the forest hunting -with his other brothers he related to them the story which his bride -had told him. They, too, received this information in silence. - -On the third day after the arrival of the young woman in the family she -still had hopes of entrapping the recluse by inducing him to share her -bed with her. In fact, she had been sent by her notorious mother, -Gahoⁿʻdjiʼdāʹʻhoⁿk, to marry this youth, not because the mother thought -he would make her daughter a suitable husband, but rather because she -wished to get him into her power, for, on her own account, she feared -to allow him to grow to manhood without an attempt to destroy him, -knowing well that all who were regarded as deanoäʹdoⁿʼ [423] were -possessed of most potent orenda (magic power), which they would put -into use as soon as they attained manhood—at the age of puberty. The -recluse youth had foreseen for many months the events which would come -to pass after the arrival of this dutiful daughter of -Gahoⁿʻdjiʼdāʹʻhoⁿk. He knew well that the great witch had sent her for -the express purpose of getting him into her power in order to destroy -him before he could develop into manhood. Hence, he sturdily resisted -all the wiles of the daughter to get him to embrace her, as he knew -that such action would place him at the mercy of her mother. He feared -being bewitched; he realized that he must exert to the full his orenda -against that of the great witch, for he was aware that the penalty for -being defeated was death. In order to carry out her scheme the young -bride arose on the third day when all except the recluse and herself -had left the lodge, and going over to the bedside of the youth, again -entreated him tearfully to come to her couch. But he was obdurate, -rudely repulsing her advances, until finally she returned to her own -side of the fire. Despairing of accomplishing her purpose by gentle -means, the young woman, whose anger was thoroughly aroused by the -youth’s refusal to be seduced by her, went out of the lodge into a -dense thicket, and, baring her legs, she plunged into the midst of -briers and thorns, which lacerated them very badly. In this condition -she returned to the lodge to await the coming of her husband. When her -husband and his brothers and sister had returned the young woman kept -her peace for a while, although she pretended to be troubled in mind. -But after they had eaten their supper and had retired for the night she -told her husband a story of another attempted assault on her by his -youngest brother, and to confirm this she showed him in the ill-lighted -room her torn and blood-stained legs and thighs. Her husband made no -reply, although he had decided what to do. - -The next day after their morning meal all except the young wife and the -recluse left the lodge on their daily trips into the forest, the -brothers to hunt and the sister to procure bark and fuel for the fire. -When the brothers had reached their rendezvous in the forest the eldest -told the rest what his wife reported to him, and also that she had -shown him her bleeding legs and thighs in confirmation of her story. -After a short parley, the brothers solemnly decided that it was their -duty to kill their youngest brother; so they returned to the lodge that -night with the firm determination to carry out their resolution. The -next morning, after they had eaten their breakfast, they informed him -of their decision to kill him in order to put a stop to his scandalous -conduct toward his brother’s wife. The youth, knowing that he was -innocent of the charge and that the young woman had falsely accused him -to his brothers, calmly lay down on his couch in silence that his -brothers might kill him. - -First, the eldest brother solemnly approached the couch, and drawing -his flint knife from his pouch he passed it across the throat of his -youngest brother; whereupon he was astonished to see that the knife had -made no cut. After sawing away with his knife until he had worn it out, -he abandoned the attempt with grave misgivings that all was not well -with his brother. Then the rest of the brothers tried in turn to cut -the throat of the youngest, but in this they failed completely. When -they fully realized that they had been foiled by some unknown power, -the recluse said to his astonished brothers: “None of you possesses the -orenda (magic power) to enable you to kill me. My sister alone -possesses such potency; hence she can kill me. When she has done so, -you shall build a log lodge of massive construction, and you shall put -over it a roof of the largest logs, so that the lodge shall be entirely -secure. But before putting in place the roof you shall lay my body in -the lodge and also leave my sister alive therein. Further, you shall -place my head in its correct position with relation to the rest of my -body. Finally, seal up the lodge with the logs as I have said.” - -Then the sister of the youth, with her flint knife, beheaded her -brother, afterward withdrawing in deep sorrow. Thereupon the six -brothers of the dead youth set to work constructing the log lodge as -they had been instructed to do, using the largest logs they could -handle. When they had finished this task they placed their sister alive -in the lodge with the body of the slain brother, just as he had -directed, and covered the rude but strong structure with the largest -logs it was possible for them to obtain and handle. Then they returned -to their own camp. - -When the brothers arrived there they were somewhat surprised to see -that the bride of the eldest had mysteriously disappeared. They -marveled greatly at this singular occurrence, which they could not -explain, for there were no traces of her having been attacked by an -enemy. - -While they were thus perplexed there suddenly arose a terrific -hurricane and windstorm, which was the work of the notorious witch -Gahoⁿʻdji’dāʹʻhoⁿk, the mother of the missing bride. At the height of -the tempest, within the lodge of great logs, the head of the youngest -brother became reunited to his body, and the youth came to life. At -once he said to his sister, possessed of potent orenda, “Oh, my sister! -press with all your might both your hands over both my eyes and keep -them there until I tell you to remove them.” The sister quickly obeyed -her brother, for she knew that the storm maidens would snatch away the -eyes of her brother if possible. The tempest swept the ground in all -directions from the lodge as far as the eye could see, trees being torn -up by the roots and tossed about as if they were grass stalks. The camp -of the six brothers was swept away and they were destroyed with it. - -Nevertheless the lodge in which the youngest brother and his sister -were inclosed was left intact, and the two inmates were unharmed, -except in one respect: When the rage of the storm had subsided, the -brother said to his sister, “Now you may take your hands from my eyes, -for it was of no avail for you to have held them there. -Gahoⁿʻdjiʼdāʹʻhoⁿk has overmatched me in sorcery; her orenda has -overcome mine.” From this speech the sister learned that the youth -claimed to be a wizard, possessed of orenda of abnormal potency and -efficiency. But she was greatly astonished and agitated to find that -her brother’s eyes had been snatched out from under her hands during -the storm and that consequently he was blind, for on removing her hands -from his face she saw the eyeless sockets. - -Without any ado the brother said to his sister, “Let us leave this -place. Remove the roof of logs so that we may get out of this lodge.” -Then the sister, who was abnormally strong for a woman, set to work -removing these logs, and, when she had removed enough of them to enable -her brother and herself to climb out, they regained their freedom. -Thereupon the blind brother said, “Let us go home now; and in order to -do this we must travel directly southward from here.” - -The sister, agreeing with this proposition, at once set to work making -preparations for the journey. In order to be able to bear her brother -on her back she constructed a kind of harness or carrying-chair -(gaʼnigoⁿʹʻhwāʼ). When she had completed her task she placed her blind -brother in the “chair,” and by means of the forehead strap bore it on -her back. Thus burdened, she started at once southward for their home. - -Having traveled a long distance without stopping to rest, they finally -came to a place in which the sister saw a covey of wild turkeys. She -wished, mentally, it were possible for her to secure one of the birds -for food for her brother and herself. The former, being aware of her -thought, said, “Oh, my sister! make me a bow and an arrow, and I will -kill one of the wild turkeys.” The sister, having done as desired, -brought the bow and arrow to her brother, who said, “Oh, my sister! -tell me where the turkeys are and turn me so that I may face them as I -shoot.” As soon as his sister had placed him in the proper position, -with one shot he killed a turkey. The sister, who was delighted with -their good fortune, at once proceeded to dress and cook the turkey for -their supper. But when she told her brother that the turkey was ready -to eat he refused to partake of it, telling his sister that she would -have to eat it by herself. At this, without asking him his reason for -not eating his portion, she ate what she desired. Then she constructed -a temporary lodge (kanoñsʻhäʼ) with boughs, strips of bark, and other -suitable material, in which she and her brother remained for the night. - -In the morning the sister ate what remained of the turkey and then, -placing her brother on her back, resumed the journey toward the south. -They traveled the entire day. When the sun was setting they again came -upon a covey of turkeys, one of which they killed in the same manner as -they had killed one the evening before. The devoted sister, having -dressed the bird carefully, boiled it by putting hot stones into the -water, but the young man again refused to eat any portion of it. When -the sister had eaten what she desired she reserved what remained for -breakfast. Then she made another temporary shelter in which they -retired for the night. - -Next morning after the sister had eaten her breakfast she again took -her brother on her back in the carrying cradle and they resumed the -journey southward. Nothing unusual occurred during the day. When the -sun was setting they again came upon a covey of wild turkeys, one of -which was killed, and after being dressed, was cooked and eaten, as the -two other turkeys had been. Afterward the sister prepared a temporary -shelter, as she had done twice before. - -In the morning of the fourth day they again set forth on their journey -southward. Toward midday the sister said, “Oh, my brother! I see a -lodge in the distance ahead of us. Beside it stands a very tall -chestnut tree. Shall I continue our journey?” The blind brother -replied, “Yes; go on! It is the lodge in which we formerly lived. Yes; -that is our lodge and home.” Thereupon the sister hastened her steps -and they soon reached the lodge. Within they found everything that was -common to the lodges of those ancient times, as clay pots, baskets, -wooden mortars, tubs of corn and beans, and bundles of spicebush twigs -for use in making a warm drink. - -Nothing unusual happened to the blind brother or to his sister until -the third day after their arrival at their old home. On the morning of -that day, while the sister was out in the neighboring forest gathering -fuel, she was surprised to hear some person, seemingly near to her, -say, or rather whisper, “Chit!” Quickly turning in the direction whence -the sound proceeded, she was startled to see a short distance away a -handsome young man looking intently at her. After talking with her a -few moments he made her a proposal of marriage, in reply to which she -told him that she could not give him a definite answer without first -consulting her brother. Then she asked him to meet her at the same time -and place on the following day. The young man agreed readily to her -proposition, whereupon they separated without further ceremony. - -When the sister returned to the lodge she told her brother of meeting -the young man, and asked his advice with regard to her acceptance or -refusal of the offer of marriage. He replied that it was his wish, -prompted by wise policy, that she should accept the offer, since the -young man was a noted wizard, son of the notorious witch, -Gahoⁿʻdji’dāʹʻhoⁿk; for, if she did not marry him, her refusal would be -tantamount to a sentence of death on each; hence, they must accept the -inevitable. - -During the following night the blind brother explained in detail the -reasons for his advice to her to marry the young man, who was the son -of the great witch, Gahoⁿʻdji’dāʹʻhoⁿk, the relentless enemy of their -family and kin. - -The next morning the sister went into the forest to keep tryst with the -strange young man, whom she found there awaiting her coming. She told -him at once that her brother had been happy to consent to have her -marry him. He seemed greatly pleased at her reply and merely said: “It -is well. I will be at your lodge tonight. So, I go away now.” So they -two parted in this abrupt way. That night, when darkness had come, the -strange young man arrived at the lodge of the sister and her blind -brother. He remained overnight with his wife, but left the lodge at the -dawn. Before leaving, however, he assured his wife that he would return -at night. Accordingly, he came to the lodge that night also and -remained with his wife until the dawn, when he departed as he had done -on the previous morning. - -Thus he came and departed for seven nights. Then he said to his wife: -“It is my wish that you return with me to my mother’s lodge—my home.” -His wife, knowing well who he was and who his mother was, readily -consented to accompany him; by so doing she was faithfully carrying out -the policy which her blind brother had advised her to pursue toward -him. On their way homeward, while the husband was leading the trail, -they came to a point where the path divided into two divergent ways -which, however, after forming an oblong loop, reunited, forming once -more only a single path. Here the woman was surprised to see her -husband’s body divide into two forms, one following the one path and -the other the other trail. She was indeed greatly puzzled by this -phenomenon, for she was at a loss to know which of the figures to -follow as her husband. Fortunately, she finally resolved to follow the -one leading to the right. After following this path for some distance, -the wife saw that the two trails reunited and also that the two figures -of her husband coalesced into one. It is said that this circumstance -gave rise to the name of this strange man, which was Degiyanēʹgĕñʻ; -that is to say, “They are two trails running parallel.” Not long after -the two reached the husband’s home, the residence of the notorious -witch, Gahoⁿʻdji’dāʹʻhoⁿk, who welcomed her daughter-in-law to her -lodge. - -In due course the wife of Degiyanēʹgĕñʻ gave birth to male twins. The -great witch, who acted as midwife to her daughter-in-law, cast one of -the children under a bed and the other under another, and then nursed -her daughter-in-law and instructed her as to her conduct during -convalescence. - -Some days elapsed, when the inmates of the lodge were surprised to hear -sounds issuing from beneath the beds under which the twins had been -cast. At once the great witch, making two small balls of deer hair and -buckskin and also two lacrosse ball clubs, gave a ball and a club to -each of the twins. At once each of the twins began to play ball beneath -the bed under which he lived, and it was not long before each of the -little boys was seen to pass from under his bed beneath that of the -other. Thus they amused themselves the entire day, but at night each of -the twins returned under his own bed. Day after day the twins visited -back and forth. There came a day, however, when one of the twins tossed -his ball up in such wise that it flew out of the doorway of the lodge. -Thereupon the two youngsters followed the ball so nimbly and swiftly -that they were able to overtake it before it struck the ground. So they -kept batting the ball high up into the air and overtaking it before it -could reach the ground again. After playing thus for long hours, each -would return to his own retreat beneath the bed under which he lived. - -This outdoor sport was indulged in by the twins for a long time. One -day, on being tossed into the air, the ball at once took a course -directly toward the lodge of their blind uncle, but the twins kept up -with it, hitting it with their bats before it could touch the ground. -They did not notice that they were approaching a lodge, hence they were -greatly surprised to see it finally fall into the smoke hole of the -lodge. They cautiously approached the lodge and, peering through the -crevices in its bark walls, they saw their ball in the hands of a man -with eyeless sockets. - -One of the boys said to the other, “Lo. Go in, and get the ball,” but -the other replied, “I fear him. You go.” Finally they entered the lodge -together to ask the man to give them back their ball. As they drew near -the man, he said to them: “Do not be afraid of me. Fear not; I am your -friend. It is I who have caused you to come here to my lodge. By -sorcery I caused your ball to fall into my hand. Indeed, I am your -uncle, your mother’s brother. I should very much like to see you two, -but you observe I have no eyes, so I can not do so.” At this the twins -exclaimed together: “Oh! maternal uncle, how did you lose your eyes?” -The uncle replied: “Your grandmother, Gahoⁿʻdji’dāʹʻhoⁿk, overmatched -me in sorcery, and as a penalty she took out my eyes, so I am blind.” -The twins answered: “Oh, uncle! we desire very much that you see us.” -To this the uncle replied: “As it seems to be an impossibility for me -to see again, it would probably be useless for you to wish me to see -you.” But the twins said: “We will try to make you able to see us.” - -With this remark the twins left their ball and their lacrosse clubs and -went into the neighboring forest. They had not gone very far before -they met Degĕñsʹgē (the Horned Owl). They asked him to lend them his -eyes for a short time, promising to return them to him uninjured. -Complying with their request on this condition, he removed his eyes and -handed them to the twins; then he sat down to await their return. -Delighted with their success, the twins hastened back to the lodge to -their uncle. Placing the borrowed eyes in his sightless sockets, they -asked him whether he could see with them, whereupon he told them that -he could see nothing. Disappointed with this result, the twins removed -the eyes from their uncle’s head and returned them to the Degĕñsʹgē -(Horned Owl) in the forest, thanking him for his kindness. - -Going a short distance farther into the forest, the twins met -Ke’kʹʻhowā (Barred Owl), whom they asked to lend his eyes to them for a -short time. He readily consented on condition that they return them -within one day. So the twins soon had his eyes, which they carried back -to the lodge as swiftly as their feet could take them. But after -inserting them into their uncle’s eyeless sockets, they were again -disappointed to hear him say: “It is indeed too bad; I can not see -anything with them.” So removing the eyes, the twins carried them back -to Ke’kʹʻhowā, whom they thanked for his kindness. - -The twins were not to be easily defeated, however, in their purpose, so -they went still farther into the forest. There they met Odoñnyoñʹdăʻ -(the Eagle), and they at once asked him to lend them his eyes for a -short time. The Eagle readily consented to part with them for a day, -and in a moment the twins were hurrying homeward with them. After they -had placed these in their uncle’s sockets he told them that he could -not see things clearly, merely faint outlines of them. So once more -they removed the eyes and gratefully returned them to the Eagle. - -Not to be thus baffled in the attempt to enable their uncle to see -them, one of the lads proposed to the other that each lend their uncle -an eye from his own head. To this proposal the other readily consented. -Each of the lads having removed one of his eyes, the two started for -the lodge of their uncle. When they reached his side they placed the -eyes in their uncle’s head, who at once exclaimed in delight: “Oh! I -can see. Oh! I am so glad to be able to see you two, my nephews.” Then, -after taking a glance around the lodge, he returned the borrowed eyes -to his wonderful nephews, who said to him: “We will now go away to get -back your own eyes; so be of good cheer for a short time. We start -now.” - -But their blind uncle replied: “Knowing what I do, it seems impossible -for you two lads to accomplish your purpose. So take courage and be -brave.” Then, after a moment of silence, he added by way of advice: -“Remember this: My eyes are partly bloodshot, and they are attached to -the swaddling wrappings of a female child, who is still fastened to a -cradle board, and whom they serve as breast ornaments. The lodge in -which this child may be found has a fox skin as its clan mark and -stands far away in cloudland. And, my nephews, no one can enter that -land unseen by the sleepless eyes of the grim warder, who is called -Haneʹʻhwăʼ,[424] and who on the approach of a stranger gives the alarm -by three terrific shouts. So have courage, my nephews.” - -Undaunted, the lads left the lodge, and going to a neighboring swamp -they set to work industriously collecting a vast quantity of swamp -grass, which they placed on a large pile. When they had collected a -sufficient quantity they set the pile on fire, and when the flames -leaped the highest the lads, casting themselves into their midst, were -borne aloft on the huge billows of smoke, which mounted ever higher and -higher, and were soon in cloudland, where they came down in the form of -cinders. - -Then one of the lads called two mice, which he instructed to creep -cautiously under the leaves, grass, and rubbish to a certain lodge -having a fox skin for a clan mark, and to emerge from the trail as near -the lodge as possible without being apprehended by the warder, -Haneʹʻhwăʼ. Then each lad entered one of the mice, and the two mice, -burrowing along under the leaves and other rubbish, soon came out just -where they had been directed to emerge. Notwithstanding their caution -and ruse, Haneʹʻhwăʼ knew the purpose which the two mice had in coming, -but before he could give the alarm one of the lads said to him: “Keep -silence. We will give you a quantity of wild beans if you consent to -our request.” Believing the lads to be harmless and to be on a mere -sporting expedition to show their powers of metamorphosis, he readily -consented to permit them unheralded to pass to their destination. - -Having thus easily passed the warder of the lodge of -Gahoⁿʻdji’dāʹʻhoⁿk, the two lads, assuming the form and size of fleas, -at once entered the portico or porch of the lodge, in which several of -their aunts, sisters of their father, were pounding corn in wooden -mortars with wooden pestles. As fleas the lads, unnoticed, quickly -crawled up the legs of these women, and by vicious bites soon caused -the corn pounders to fall to fighting among themselves, believing that -they had been cruelly pinched by their mates. By crawling on and biting -the legs of all the women the lads were able to make all of them fight. -In fighting, the women, influenced by the orenda of the boys, employed -their wooden pestles in striking their opponents on the head, -fracturing their skulls. Thus, in a short time the women had destroyed -one another. - -After all the women were either dead or stretched out unconscious with -fractured skulls, the lads cautioned the warder, Haneʹʻhwăʼ, not to -inform Degiyanēʹgĕñʻ, their father, what he had seen them do, should he -come there inquiring about his sisters. They told him to sing for their -father the following song: - - - - Yekĕⁿnĕⁿnéʹʻhoʻ skahetchonăʼ otiʹʼsĕñ. - Oekĕⁿnĕⁿnéʹʻhoʻ skahetchonăʼ otiʹʼsĕñ. - - - -The warder consented to do what his boy friends had asked him to do. -Thereupon the lads quickly entered the lodge to which was attached the -fox skin clan badge. They soon found the cradle board on which was -fastened the female child, even as their uncle had told them, but they -were greatly astonished when they saw that the eyes of many persons -adorned the swaddling clothes (wrappings). Quickly but carefully -examining these eyes, which served as the breast ornaments of the -child, they soon found the eyes of their uncle, which were partially -bloodshot. When they had secured these they removed also the others, in -pairs, and, tossing them up into the air, said to them: “Return to the -place whence you were taken by stealth.” At once these eyes took flight -and returned to their owners. After killing the female child and -compassing the death of the treacherous Haneʹʻhwăʼ, the lads started -for home with their uncle’s eyes. - -When the boys reached the point whence they must descend they assumed -the size and form of fleas, and, using the seed heads of the dandelion -as parachutes, they easily floated down from cloudland to the earth. -Going directly to the lodge of their uncle, they returned to him his -eyes. He was delighted beyond measure when he found that his nephews -had been successful in their expedition and had so speedily brought -back his eyes. - -The lads had killed the baby in cloudland by means of potent drugs -given them by their uncle while they were still on the earth. Before -starting their uncle had told them not to fail to put this deadly drug -on the baby, for he knew that the child was the life itself of the -great witch, Gahoⁿʻdjiʼdāʹʻhoⁿk. Through its death the witch herself -necessarily died, because the child was her life, not her baby, as it -appeared to be. Thus, Gahoⁿʻdjiʼdāʹʻhoⁿk was destroyed and the young -deanoäʹdoⁿʼ man at last was revenged on her, partly through the potent -orenda of his nephews and partly by means of the potent “medicine” with -which he had armed them before they had started on their expedition -into cloudland. - - - - - -115. THE LEGEND OF THE MISOGAMIST - -In ancient days, it is said, there lived a good mother and her son in a -lodge that stood alone. Now, the son was a very successful hunter; in -the chase of all kinds of game animals he had no competitor. The -possession of an overflowing larder and of rare and excellent furs and -skins gave him an enviable prestige among his people. - -It was natural among a hunter people that the prowess of the young man -in the chase should make him an attractive figure in the eyes of all -the mothers among his people who had marriageable daughters. So these -thrifty mothers urged their daughters to make the usual marriage bread -and to go to his lodge with proposals of marriage. Each of these -obedient daughters would say: “Indeed, I believe that thou and I should -marry.” This was the address made to the young man after the young -woman had set her basket of marriage bread before him, seated, to -receive her. In replying, the young man would say to each: “In so far -as I am concerned it is my settled purpose not to marry anyone, as I -have no desire to do so.” Thereupon the young woman, having failed in -her suit, would return to her home. - -This pursuit of the young man by the marriageable daughters of the -community continued for many seasons. As each maiden came with her -proposal of marriage the youth invariably made the same answer. During -all this time his mother continued to remonstrate with him on account -of his firm resolution not to marry, telling him repeatedly that it was -a well-known fact that one who acted as he was doing would surely be -punished for his attitude by some great calamity. He refused, however, -to listen to her remonstrances. - -Now, it was his custom to go every autumn to hunt in the forest, and he -would return home with great quantities of venison and other meat, and -furs and skins. All the people who had none of these things came to the -lodge where the mother and son lived together because they wished to -trade for some of the meat or for some of the furs or skins, each one -bringing therefor something of value. One would bring a bracelet, -saying: “For this cut me off a small portion of meat of the bear, of -venison, or of some other kind.” Another would bring a burden strap, -saying: “For this give me the skin of a beaver, or a small portion of -bear’s meat, for I have come to buy.” This trading continued for some -years, and all kept saying of the young man: “He is indeed immune to -adverse orenda.” - -After a while another autumn came, and again he started alone on a -hunting trip into the forests where he knew game was always abundant -and in which it was his custom to camp for the season. Having reached -the place where his hunting lodge stood, he proceeded at once to repair -it and to supply it with suitable fuel and other necessities. Then he -went forth to hunt, as was his custom. He was very successful, -returning every day to camp with the game he had killed. - -After a certain number of days thus spent he lay down one night to -rest, as usual. But in the middle of the night it so happened that he -moved about in his bed, and he was greatly surprised by feeling what -seemed to be a woman lying beside him. No one had ever slept with him -before, man or woman. Thereupon the surprised misogamist said: “Lo, who -are you?” The young woman, for such she was, in a fascinating voice -which thrilled the heart of the young man, replied: “Oh! I desired to -visit the place where you are only because of the love which I have for -you.” Saying this softly, she threw her arms around his neck and -fervently embraced him. He remained perfectly quiet, making no protest -against the fondling of the beautiful maiden. Without further ceremony -the young woman joyously exclaimed: “Come now! let us two go to sleep -again.” But the young man lost consciousness at once, and the last -thing he remembered were the words of the young woman. It was after the -dawn of day that he awoke. Uncovering his head, he found that he was -quite alone, and that, in fact, the young woman was not anywhere -around. He was greatly astonished at what had happened, and said to -himself in wonder: “What is this that has befallen me? Now, indeed, has -come to pass perhaps what my dear mother has been saying to me, for has -she not kept telling me that I would be punished sooner or later for my -unreasoning attitude toward those who have desired to marry me. Now I -shall start for my home, for I am seized with fear.” - -He set to work at once making up his pack and putting the lodge in -order for his departure. When he had completed his preparations he -started for home. - -At the end of the day’s journey he camped for the night in the place -where he usually stopped for this purpose. After kindling a hot fire in -the temporary shelter he set to work warming some pieces of cold meat -which he had brought with him, and then sat down to eat his supper. -When he had finished his meal he made ready to rest for the night. It -was quite dark, for the evening was then far spent. As he sat resting -he was suddenly surprised to hear noises that seemed to draw nearer and -nearer. He could plainly hear the sounds, sāʻʹ, sāʻʹ, sāʻʹ, and also -sounds caused by the moving aside and breaking of sticks and small -twigs, and the branches of trees falling. Seized with a great fear, he -at once added small dry sticks to the fire, which blazed up, giving a -great light, which enabled him to see whether anything was approaching -his shelter. Suddenly he saw standing at the end of the illumined space -a very large woman. After a moment’s hesitation she came up to the -opposite side of the fire and, addressing the now thoroughly frightened -young man, said: “It is just this: I have come here with the desire -that you should give me a portion of meat.” To look at her one would -have thought that she was in all respects a human being, as she stood -gazing toward the youth. As quickly as possible he took from his pack a -quarter of meat, which he heaved over the fire toward the woman, who -caught it. Then she began to eat it, while the blood dripped down on -her breast and over her garments. Thus she ate up a quarter of meat. -When she had finished she said: “The only thing for you to do is to -return to this place in the autumn, when the season changes again.” So -saying, she turned at once and started away, leaving the young man more -astonished than ever. Soon she was lost to view in the darkness. - -Thereupon the youth was seized with great fear, and he kept saying to -himself: “Now indeed has been fulfilled the saying of my dear mother; I -am suffering the penalty which she told me would befall for my refusal -to marry some of the marriageable daughters of my people. But with it -all, I think that when I have returned home I shall not relate what has -befallen me on this trip. Moreover, in case some shall say to me, ‘Let -us marry,’ I will consent at once.” Of course he did not fall asleep -during the entire night. Very early in the morning he ate some cold -meat, and then taking up his pack, he started for home. Having arrived -there, he hung his pack on the wall of the lodge. His mother said: “I -am thankful for this.” Noticing a changed expression on his face, she -said to him: “Lo, pray what has befallen you, since you have returned -so soon after your departure?” The son replied: “Something unusual -happened, it would seem. I became homesick; this is the reason that I -returned home at once.” - -During the time that the son was away hunting many women visited the -mother, who were continually asking her consent to a marriage with him. -So now the mother said to him: “I will tell you that three maidens paid -me visits, who proposed marriage with you; these maidens you know well, -as they are the three who have been the most insistent on marrying you. -So now it is for you to choose which of these three, or if not one of -these, then whom are you willing to marry? I do not know what may -happen should you again find it impossible to consent to marry one of -these maidens.” At once the son replied: “I will consent to taking one -of these maidens in marriage. I will marry without further ado.” He -then informed his mother which of the maidens he would marry, for he -well knew the names of all those who had come to his mother’s lodge -with their baskets of marriage bread. This answer greatly pleased his -mother, who said to him: “It is indeed the right thing for you to do, -for many women have come here to ask you to marry them. Now I will -bring here the chosen one.” So saying, she went at once to the lodge of -the maiden of his choice. - -On entering the lodge of the maiden she greeted her and her mother, -and, after informing them of the purpose of the visit, said to the -former: “I have come after you to bring you to our lodge and fire. My -son has consented to marry you; so you will accompany me home, and you -it will be who will dwell with her spouse’s people.” The maiden, -agreeing to the proposition, said: “So let it be; I am willing to marry -him.” Thereupon the two returned to the lodge of the mother of the -young man, the misogamist. They reached the lodge, and, on entering it, -the mother said to her son: “I have brought with me her who is my -daughter-in-law. Now I will speak a few words: Oh, my child! you must -continue to love her; you must have compassion for her; never vex her -in mind or body; never let it be said that you are one of those who -kill their spouses. Some grasp them by the hair of the head to abuse -them; never do you thus. I am through.” This speech she addressed to -her son. - -The maiden remained there one entire year, and she properly fulfilled -the duties of a good wife. A little later she gave birth to a daughter. -The child was very handsome, and she was also very large and healthy -and strong. In all respects she was of the size and hardiness of a -child who was large enough to be borne on the back in a cradle board. - -Now the time had arrived in which the men who were capable of doing so -severally went out to their hunting grounds—autumn had come. One day -the young man said: “My dear mother, you will prepare provisions for a -journey, for I am again going out to hunt, and I am thinking of having -my wife accompany me, as the child is sufficiently strong and hardy to -be borne on her mother’s back in a cradle board. I will bear by means -of the forehead strap the provisions that we will take with us.” - -Then the mother proceeded to prepare the corn bread in the usual way, -and the parched corn meal sweetened with honey or maple sugar. When the -bread was cooked she removed it from the boiling water and set to work -preparing the pack, in which she placed all the bread, making what was -called a wrapped pack. When she informed her son that she had completed -the task of preparing the food for the journey, he said: “Tomorrow, -very early in the morning, we two will start on our journey.” - -Accordingly next morning the husband and wife set out. The wife bore -their child on her back by means of the cradle board and forehead -strap, and the husband carried the wrapped pack, containing boiled corn -bread and parched corn meal mixed with sugar and honey, by means of the -forehead strap. After traveling all day, in the evening they reached a -spot where it was the custom of the husband to camp for the night; this -was a good day’s journey from their lodge. He set to work at once -repairing the temporary shelter and kindling a large fire. Meanwhile -the young wife warmed up some cold meat and the boiled corn bread which -they had brought in the pack. Their evening meal prepared, the two ate -heartily. When they had finished their supper they made ready a rude -couch of bark and boughs on which they lay down for the night. The -wife’s mind was contented. - -In the morning the husband rekindled the fire, and the wife warmed up -more of the cold boiled corn bread. When they had eaten their fill the -husband at once repacked their belongings. He also closed the temporary -shelter in order to preserve it for their return. Then he said to his -wife: “Now let us depart. Our journey will require fully the time of -the entire day, and we will arrive at my hunting camp in the evening.” -As predicted, they reached their journey’s end as the sun was sinking -low in the west. Its crimson rays shot upward through the treetops and -along the western sky. - -The husband quickly began to make his hunting lodge ready for -occupation and also kindled a large fire. While the wife was warming up -the meats and the corn bread the husband kept on repairing the lodge by -filling up the crevices with moss and replacing such pieces of bark as -had fallen off. He desired to make the lodge warm and comfortable, -especially on account of their baby. When it was too dark to continue -his work the wife called him to their supper. They were happy and -contented. After finishing their meal they prepared their rude bed and -retired for the night. Before falling asleep the husband said to his -wife: “Tomorrow I will go out to hunt again.” - -Next morning, as soon as they had finished eating breakfast, the -husband said to his wife: “I am about to start out to hunt now, and you -two will remain alone. Perhaps I may not return until just before -sunset. Of course, should I have very great success, I will return home -at once.” So saying, he left the lodge. Just before sunset he returned, -carrying by means of the forehead strap the entire body of a fine deer. -He set to work at once skinning the carcass. When this task was -completed he quartered the animal and hung up the parts to cure, but -not before he had selected some choice pieces for their supper. These -the young wife quickly prepared, and they ate their evening meal in -peace and quiet. The wife was, of course, very much pleased to have -fresh venison to eat; she was indeed happy. Then they retired for the -night and were soon asleep. In the morning the husband again started -out to hunt, saying to his wife: “You two will remain at home alone,” -assuring her that he would return as soon as he was successful in his -hunting. - -Thus many days passed. The hunter was very successful in his hunting, -always bringing home large quantities of venison, bear, moose, and elk -meat and various other kinds of game. He and his wife had a great -quantity of meat hanging around the sides of their lodge to cure, and -also many fine furs and skins. - -Toward sunset one day the young wife went out of the lodge to procure -fuel for the fire while the child lay asleep. As she was walking -around, she heard sounds made by some one approaching through the -woods; thereupon she hastily gathered an armful of wood and, quickly -reentering the lodge, took a seat near her sleeping baby. In a short -time, as she looked out through the openings in the forest, she saw -suddenly a very large woman approaching, bearing on her back an -unusually large child. At once she became fearful, exclaiming: “What -shall I do to save us? Perhaps we two shall now die?” So saying, she -quietly awaited the coming of the strange woman. In a few minutes the -latter entered the lodge and, standing in the doorway, said to the -frightened woman: “Do not have any fear of me, for I come with no ill -feeling in my mind toward you and yours; there is no evil in my mind, -so, above all, do not fear me.” With these words, she walked to the -opposite side of the fire and took a seat there. The young wife noticed -that the two children were exactly the same size. Although the stranger -kept comforting her by telling her not to be afraid, that she had not -come to the lodge for any evil purpose, her hostess was so fearful that -she made no replies, but she kept thinking: “It is certainly -unfortunate that my husband does not return at once. I wish he would -come. This is ill-omened.” Meanwhile the strange woman continued to -remain quiet. Looking at her face, one would think that she was human, -although she was so tall and so stout that she appeared uncanny. - -Now there came sounds from a distance, as the sun was low in the west, -and the expected husband returned home. He entered his lodge, bearing -by means of the forehead strap the entire carcass of a deer. He cast -the burden down, giving merely a passing glance at the woman seated on -the opposite side of the fire, without saying a word. The young wife -then set to work getting his supper. When she had set the food before -him he said to her: “You would better give some food to the woman -sitting on the opposite side of the fire.” His wife willingly obeyed -this suggestion, carrying to her in a bark bowl a generous supply of -food, and saying: “This is for you to eat.” But the woman (or what -seemed to be one) refused to accept it, answering: “I do not eat that -kind of food.” At this the wife, of course, went back to her side of -the fire. Her husband sat with his back toward the strange woman and -studiously refrained from saying a word, but kept on eating. In a few -minutes the strange woman spoke, saying: “He knows what kind of food I -am accustomed to eat.” At once he rose, and, reaching up, took down a -quarter of venison, which he threw over the fire back of him toward the -strange woman. She caught this as it came to her. The wife was intently -watching what was taking place. The stranger proceeded at once to eat -the raw venison, and in a short time she had devoured the entire -quarter. While eating, the strange woman kept saying: “I am very glad -indeed. My wish has been fulfilled, for I desired to come here on a -visit.” When night had come and they were ready to retire to rest, the -husband prepared his mat at the feet of his wife and child, while the -strange woman and her child lay on the opposite side of the fire, which -was the guest’s side according to custom. The young wife of the hunter, -who was thoroughly frightened, kept thinking: “I just do not know what -may befall us that is untoward.” - -In the morning the husband arose, and having rebuilt the fire, his wife -proceeded quite early to prepare breakfast for them. When they two were -about to begin eating the husband again took down a quarter of venison, -which he threw over his shoulder across the fire to the strange woman, -who caught it and began to eat it raw, the blood even dripping from her -mouth, so ravenously did she eat. When they had eaten breakfast the -strange woman said: “Now, my wish has been fulfilled—my wish to visit -this place.” All remained there in the lodge. After a while, however, -the strange woman arose, carrying her child, and, walking over to where -the hunter was seated, said to him: “Lo, take this child, for it is but -your own child. Here it is.” Shrinking away, the husband drew back his -hands, but the woman, preferring that he should have the child, gave it -to him, so he had to accept it. Thereupon, the woman said, “I desired -that he should just look on his child, and it was for this reason that -we two came hither.” So saying, she returned to the opposite side of -the fire, where she again seated herself. The husband sat still, -holding his child, dubious as to its real character. After a while he -arose, and going over to the place where the woman sat, on the opposite -side of the fire, he gave the child back to its mother. Then returning -to his own side of the room, saying, “I am now going out to hunt -again,” he started from the lodge. - -In the meantime the two women remained in the lodge with their children -of the same size. The strange woman said to her companion in a -comforting way: “You must not have any fear of me.” When her child fell -asleep she laid it down on her couch and carefully covered it with a -skin robe. Then, turning to her hostess, she said: “I will fetch some -fuel, because it is so difficult and trying for you at all times to -have to bring it.” With these words she left the lodge in quest of -wood. She was absent a long time, when suddenly there came a sound, -dā—h, which drew nearer and nearer, as if one were dragging some great -object along the ground. On looking out to see the cause of the noise, -the hunter’s wife saw the strange woman approaching with a huge tree in -her arms, which she threw down just outside the doorway; it was a whole -dead tree, which was dry and hard. She proceeded at once to break up -the tree, and when she had finished her task there was a great pile of -wood—fuel for the lodge fire. The wife of the hunter was greatly -astonished at the enormous strength of the strange woman, and she again -was filled with great fear. Then the other woman, entering the lodge, -said: “I have now supplied you with a quantity of fuel.” Thereupon, she -seated herself on the opposite side of the fire. - -She had just taken her seat, when suddenly she arose, saying: “ʼAʻʹhăʻ! -Now comes my husband trailing me. Have courage now, oh, my friend! and -help me. Hasten! Be quick! Go cut basswood poles, three in number, and -you must sharpen them. You must be quick about it, too, for if he shall -overpower us we two must perish.” The hunter’s wife ran out as swiftly -as possible, and having cut the basswood poles and sharpened them, -returned to the lodge. The other woman then said: “You must harden -[425] their points in the fire by turning them over carefully; let them -be burning. As soon as we meet at the doorway we shall fight, and we -shall fight on the outside of the lodge. And, of course, there can be -no doubt that he will overpower me, for he is very powerful. When he -throws me and falls on the top of me, you must quickly take one of the -burning poles from the fire and thrust it in anum ejus, turning it -around therein vigorously, and then withdraw it. You must quickly do -likewise with the other two burning poles. Thereupon, he will soon -become weak, and then I shall overcome him. Just at present you must -keep still and must watch carefully those poles, for they are our only -hope of success. Now he is coming on the run close at hand. Have -courage and aid me, oh, my friend!” - -The stranger had barely uttered these words when she and her husband -met in a death struggle at the doorway of the lodge; they fought -outside so as to have more room in their struggles. In a short time the -man tripped his wife, and they fell to the ground with the man -uppermost. At once the hunter’s wife swiftly ran into the lodge, and -seizing one of the burning poles thrust it in anum ejus, and having -turned it round and round violently a moment withdrew it. Then she did -likewise as quickly as possible with the second and third burning -poles. This terrible treatment had its effect, and in a moment the -strange woman was able to free herself, and struggling from under her -weakened husband she strangled him to death. All this time she kept -saying to her friend, “Have courage, oh, my friend! Stand near by and -wait.” Then returning to the lodge, she said: “Oh, my friend, I am -thankful indeed that you have helped me in my trouble.” Having -recovered her breath, she added: “Now I will cast the body far away -yonder, as far as one can see.” So saying, she dragged away the body of -her husband, disappearing with it in the distance; but it was not very -long before she returned to the lodge, whereupon she said: “I have left -the body far away. Now we two unfortunate ones—myself and my child—will -return to our home, departing from this place. All that I desired was -that she should see her father. I thank you for what you have done for -us. Our kinsfolk dwell far away from here in the forests; thither we -two shall return. Now we depart.” - -In a short time the strange woman and her child had disappeared into -the forest. They had been gone a long while when the hunter returned to -the lodge. He had nothing to say to his wife. Thereupon she resolved -not to tell what had taken place while he was away hunting until she -reached home. At first the husband and wife did not converse at all. -But finally the former said: “Tomorrow we will start for home.” So the -next day he made the necessary preparations for their journey, putting -their belongings into two packs. When all was ready for their departure -he placed the smaller pack on his wife’s back by means of the forehead -strap, and the larger on his own back in the same way. Then they left -their hunting camp for home much sooner than they had expected to do. - -They kept traveling the entire day, and when the sun was low in the -west they arrived at the place where the hunter was accustomed to camp -when making his hunting trips in past seasons. Here they kindled a -fire, and warming up cold meat and boiled corn bread, they ate their -meal and then retired to rest. Early in the morning, as soon as they -had eaten their meal and repacked their belongings, they continued -their journey, arriving just before sunset in the lodge of the -husband’s mother. She was very thankful for the meat which they had -brought home in their packs. - -It was not long after their return before the bride’s mother entered -the lodge. After the usual greetings she said: “Let us two revisit our -own clan.” The bride answered: “So let it be; we may go as you -suggest.” They finally reached the bride’s former home, where her -kinsfolk welcomed her. She then began at once to relate in great detail -all that had befallen her during the time she had been absent on the -hunting trip with her husband. Among other things she told them that -her husband already had a child by some unknown mysterious being, whom -he was accustomed to feed with raw meat; and that, when the strange -woman had come to their hunting lodge, her husband did not share her -couch, but that he lay alone at the feet of his wife and child. The -young wife narrated, too, all that occurred in connection with the -attack on his wife made by the strange woman’s husband at the doorway -of the hunting lodge. - -When the bride’s kinsfolk had heard all these things they said: “It -seems certain that he has begotten a child by a woman Genonsgwa -(sometimes erroneously called “Stone Coat”). You should separate from -him lest you become enchanted by some evil power should you return to -him again.” The bride and her child therefore remained with her own -clan and kinsfolk, as they had advised her to do under the -circumstances. This astonishing report soon spread among the tribe. All -soon knew what had occurred on the hunting trip in the forest to the -misogamist hunter and his bride. It produced a great sensation among -the people. So it happened that all the women, as if by mutual consent, -shunned the misogamist hunter, and would have nothing to do with him, -privately or socially. This is what befell the man who was too proud -and selfish to consent to marry any woman of his own people. Now, in so -far as his standing is concerned, he is held as despicable beyond -measure and of no account among men. - - - - - -116. THE ACTS OF THE SEVENTH SON, DJĔÑGOʹʻSEʻ - -In the olden time there stood in a certain land a lodge surrounded by a -dense forest, in which lived a very old man, his seven sons, and a -daughter. The youngest son was very small, and he possessed a cur which -was not larger than a gray squirrel and a very small bow and arrows to -match it; the bow, it is said, was a half span in length. - -This small boy and his diminutive dog played together daily, hunting -fleas around the fireplace. The cur would track a flea, and just as the -flea would leap up from its hiding place the small boy would shoot it -with an arrow from his diminutive bow. Thus he amused himself all day -and far into the night. - -Now, the old man, the father of this family, forbade his sons from -going to hunt in a certain direction from the lodge. In time, however, -the eldest son, wearying of this seemingly unreasonable restraint, -determined to hunt in the forbidden direction, in order to learn, if -possible, what it was that caused his father to prohibit his brothers -and himself from going into that region. So, following his resolve, he -started for the region, but never returned home. Then the second son -resolved to follow his elder brother, so he also started for the -forbidden land; and he, too, never returned home. Finally, when six of -the brothers had gone away and none had returned, the aged father said -to his youngest son that he himself was going in search of his six lost -sons. After carefully instructing his youngest son what to do for -himself and his only sister in his absence, he started away. He, too, -failed to come back, and the two young persons in the lodge became -anxious about their own fate, as they were then dependent on -themselves. - -At last the youngest, the seventh, son informed his sister that she and -he would have to follow the path of their father. The time was winter, -but they started, following the trail in a light snow. As they set out, -the young boy, seizing his diminutive cur, dashed it against the -ground, whereupon it immediately arose in the form of a very large dog. -At this the boy sent the dog away, as it was of no further use to him. -The brother and sister traveled the entire day, and when they were -nearly famished with hunger they came to a lodge just as it was growing -dark. In this lodge they found, to their great delight and comfort, -embers still burning and before the fire, which was nearly out, a large -piece of broiled venison still attached to the sticks and skewers. By -adding fuel to the fire they succeeded in building it up so that it -would last during the night. Having eaten the broiled venison, and -being very tired, they lay down near the fire and were soon fast -asleep. - -In the morning they ate the remainder of the venison and at once -resumed their journey. They had no provisions to eat on the way, but -they traveled onward until the darkness made it difficult for them to -proceed farther, when, tired, hungry, and ready to drop from -exhaustion, they reached another lodge. In this they found dying embers -and a substantial piece of broiled venison. As on the previous night, -they rebuilt the fire, and when they had eaten the venison they lay -down to sleep beside the fire. - -Next day the remains of the venison furnished their breakfast. Just -before starting the boy found a flint and a stone ax, which he took -with him. Toward nightfall a blinding snowstorm set in, but the little -wanderers kept on their way. When it was quite dark they came to a rude -covert formed by the interlocking of fallen trees, the united limbs of -pine and cedar holding the snow in such wise as to form a very rude -shelter. Under this retreat the two little wanderers found a place full -of dry leaves. Outside of this shelter the snow had fallen to so great -a depth that it overtopped their heads in many places. In this refuge -they decided to remain for the night, although they had nothing to eat -and no hope of getting anything. Nothing daunted by the cheerless -prospect before them, the boy and his sister kindled a fire with dried -twigs and other fuel. As soon as the fire began to radiate its heat a -covey of quail came out from under the branches of the trees forming -the shelter. The boy at once killed several of these, which he dressed -and cooked for himself and his sister. After eating their supper the -boy added to the fire enough fuel to keep it until morning; then they -retired for the night, burrowing among the dry leaves, not far from the -fire, for covering. Next morning the fire was built up again, after -which the boy found and killed more quail for breakfast. After cooking -and eating these, they awaited the abatement of the storm before -starting out on the trail. - -During the day an old woman, who lived alone in the vicinity and quite -aloof from her people, left her lodge to look for hickory bark to keep -up her fire in order to prevent the cold from freezing her to death. -Noticing smoke issuing out of a great bank of snow at some distance, -she went to see what kept the fire from going out, and she was -astonished to find the small boy and his sister. Moved with pity, the -little old woman took the children from their uncomfortable place and -brought them to her lodge, where she placed before them what little -food she had. They ate their fill. The children were indeed very glad -to be with a friend. The little old woman told them that she desired to -have them remain with her as her own children. - -Next morning the little boy, having spat upon one of his arrows three -times, cast it out of the lodge through the smoke-hole, saying to it: -“Go thou, then, hunt for a deer and kill it for our food.” Obeying him, -the arrow flew out of the smoke-hole and disappeared. After being -absent for only a short time, it returned through the smoke-hole. The -boy seized it, and, finding on it traces of fresh blood, he turned to -the little old woman, saying: “Oh, grandmother! go out and look for the -dead body of a deer; it lies not far from here.” Not far from the lodge -she found, indeed, the body of a deer, which evidently had been -recently killed. Having brought it to the lodge, she dressed it. Then -she cooked some of the venison for herself and her adopted -grandchildren, and while they were eating the little old woman -continually uttered words of thanksgiving to the Master of Life [426] -because she was again able to eat venison. - -Every day thereafter, in the same manner, the boy sent out his arrow to -hunt game animals for the food required by him and his little sister -and their adopted grandmother. Sometimes the arrow would kill a bear, -sometimes a deer; it killed game of all kinds, and the small family had -plenty to eat and some to spare, in addition to their constant -feasting. Thus they lived several years, and the boy grew to young -manhood. During this time the youth did not go beyond the immediate -neighborhood of the lodge in which he lived; and he had no friends -except a certain young man, one of the people of the region, who came -to see him frequently and who was his close friend. - -At this time the presiding chief of the settlement offered to give his -comely daughter to the best bowman and hunter among the young men of -his people. So he appointed a day when all the young men should go out -to hunt deer and bear to provide a suitable feast for the occasion. Now -the friend of our future hero came to the lodge to tell him of the -occasion, but he did not tell him, however, that the prize for the -winner would be the chief’s daughter; he merely asked the young man to -accompany him as his partner. So they started out together to hunt, but -they did not exert themselves very much in killing game animals. The -young man with the enchanted arrow occasionally sent it out to hunt for -them. When finally they resolved to start for home, the arrow had -killed in all twenty-four deer, so the share of each was twelve; but -five or six deer apiece was the average of those who went out singly to -win the prize for marksmanship. On the return of the hunters to the -village they learned of the great success of the two youths who had -gone as partners, and they could not repress a feeling of envy toward -them. Notwithstanding the result of the hunt the chief said, still -withholding his daughter from the winner: “I will fulfill my promise -after we have made many feasts with all the deer which have been killed -for this occasion.” Our future hero, however, still did not know what -he had justly won as a reward of the efficiency of his enchanted arrow. - -During the festivals the envious young men conspired to put this -unsuspecting youth out of the way. In carrying out this resolution they -invited him to accompany them to an island on which they assured him -there was an abundance of game, and that they would return in time for -the festivities on the morrow. So he consented to go with them to this -place, in which they had agreed among themselves to leave him to die of -hunger and exposure. On leaving the village they went to a large lake -containing an island, from which the mainland was not visible in any -direction. After landing on the island the party dispersed, ostensibly -the better to hunt. Having previously agreed on their method of -procedure, the conspirators waited until they saw that the youth had -gotten some distance into the forest. Thereupon they returned at once -to the landing place and stole silently away, leaving their victim to -die from hunger or to be devoured by unknown monsters which, it was -said, infested the island. - -Their intended victim kept on hunting, however, and finding only two -partridges, killed them and carried them along with him. When it became -so dark that he could not see, he returned to the landing place to seek -for his supposed friends, only to find that they had gone off, leaving -him to his fate. Seeking the tallest pine tree that he could find, the -young hunter climbed very high, to a point where the limbs were closely -interlocked. Having cut off a number of overhanging branches, he placed -them on the top of those on which he desired to rest, thus forming a -fairly comfortable resting place. Seating himself on this perch of -boughs, he soon began to doze. - -Some time during the night he was roused from his slumbers by the -barking of dogs, which were following his trail. These belonged to a -Son of the Winter God, who was hunting for human flesh to eat. Finally -the dogs came up to the tree in which the youth was concealed, -whereupon he threw down to them at once one of the partridges which he -had been fortunate enough to kill. Seizing this, the dogs went off -fighting for it. Shortly they returned to the tree and began to bay at -him. At this he threw to them the other partridge, with the result that -they again went off as before. Seeing the dogs eating what he believed -they had treed, the Son of the Winter God called them off to another -part of the island, and they did not return hither. - -In the morning the youth, descending from his lofty perch, went to the -shore of the island at the point where the party had made a landing. -Finding no boat there he struck his breast several smart blows, which -caused his stomach to give up a canoe no larger than a plum pit, -provided with a pair of oars. Several sharp blows on the diminutive -canoe with his enchanted arrows immediately caused it to assume the -proportions of an ordinary canoe. The same treatment made the pair of -oars assume the size of ordinary oars. Placing his canoe in the waters -of the lake and boarding it the young hunter soon rowed his way to the -shore whence he had been kidnaped by the envious young men. On landing -the young man drew the canoe ashore, and then striking it several sharp -blows with his enchanted arrow, it quickly assumed its former -diminutive size, and he in like manner restored the pair of oars to -their former dimensions, after which he swallowed them again. Thereupon -he wended his way at once to his own home with his adopted grandmother. - -It was not long before it became village gossip that the young man had -returned home. Then his friends sent for him, asking that he attend the -shooting match and feast of venison given by the chief, whence he had -been kidnaped and taken to the island to die. Notwithstanding this -treatment, the young man consented to go to the chief’s entertainment. - -Now, the tutelar deity of the presiding chief was a hen harrier called -ʼnwiʻʹʼnwiʻ in the vernacular. This the chief caused to float in the -air at double the height of the tallest tree, as the mark at which all -must shoot who were invited to the feast.[427] All the young men who -knew the nature of the prize that the chief had offered as the reward -for the best marksmanship kept shooting daily at this bird floating in -the air; but they were all shooting to no purpose, for some of the -arrows would not attain the altitude of the hen harrier, while others -which did so flew wide of the target. - -Finally, the chief said to the Master of Ceremonies: “Now, after this, -let each man try only once more and then let those who have failed to -hit the target retire ... from the group of candidates, and place them -in a separate place from those who have not made this last attempt.” -This was ordered, and as quickly as a man took his last shot he was -placed at a distance from those who had not yet made the trial, lest -some mistake be made and someone be unwittingly given two or more -chances. Finally, when all the candidates had shot, it was suddenly -discovered that Djĕñgoʹʻseʻ had failed to take his chance. All had -failed before him to hit the hen-harrier hawk, so his friend urged him -to make the attempt, but he as steadily refused, saying, “I do not want -to kill it.” Notwithstanding his positive refusal, his friend placed -his bow and arrow in his hands, and with Djĕñgoʹʻseʻ resting his hand -upon it, he pulled the arrow to its full length and then let it fly. -The arrow shot upward and transfixed the body of the hen-harrier hawk, -which fell to the ground. Then the chief himself informed Djĕñgoʹʻseʻ -that in winning the contest for marksmanship he had also won his -daughter as the prize of the victor in this contest. - -Djĕñgoʹʻseʻ informed the chief that he had not known until then that -there would be a prize for the winner in this contest for marksmanship, -and that as he himself had been adjudged the winner of the contest and -also of the chief’s daughter, he felt constrained to thank him for thus -considering him worthy of these great honors. The chief replied by -bidding him to repair to his lodge to claim his bride. This Djĕñgoʹʻseʻ -did. - -When the competitors and suitors saw that Djĕñgoʹʻseʻ had won the prize -for which they had striven for so many days, they were greatly -chagrined, and, moved by jealousy and malice, they went forth and -secured the aid of sorcerers to compass the death of their more -fortunate competitor. The sorcerers were asked to permit Djĕñgoʹʻseʻ to -live with his wife until the dawn of the following day, when a -messenger of death should pierce his heart so that he should die. - -With a light heart Djĕñgoʹʻseʻ repaired to the nuptial bed of his newly -won spouse and they two were very happy. But at the dawn of day on the -morrow he expired in his wife’s arms. Stricken with grief, the widowed -bride, divining the cause of her affliction, went out of the lodge to -see how near daybreak it was and lest her lamentations would disturb -the repose of the spirit of her dead husband. She was not afraid ... -for she was alone in the yard adjoining the lodge. Presently she heard -the door, which she had just closed after her, open, and looking back -again she saw her husband come out of the lodge and walk briskly past -her without speaking to her. At once she followed him as rapidly as she -could, but she could not overtake him. She did not become weary in her -pursuit, feeling no fatigue nor hunger. She kept up her pursuit all -that night, all the next day, and all of the following night. Thus, for -three nights and days she kept closely on the trail of her husband. He -had, of course, outwalked her, and so she could not see him on the -trail ahead of her. - -At dawn on the fourth day she suddenly came to a narrow passageway -[428] in which stood two men, who accosted her, saying: “What do you -here? What brings you into this place, seeing that you are not dead? -This is not the land of the living.” She quickly answered them: “I am -following the tracks of my husband, which appear to lead through this -passageway; I am seeking him.” As they seemed to be not satisfied with -her reply, she related to them in detail what had happened to her and -her husband. When the men had learned her story they decided at once to -aid her, for no one who had not seen death could pass without their -permission freely given. They informed her that some distance farther -on there was another passageway, guarded by two fierce panthers, which -would rend her in pieces unless she was provided with the usual toll. -So they gave her two roasted pheasants, of enormous size, saying: “When -you reach the next passageway throw one of these to each of the -panthers and you may pass safely through. When you arrive at the third -passageway you will there find a man who will instruct you as to what -you must do further to accomplish your purpose.” - -Taking the two pheasants and thanking the two men for their kindness, -the woman again followed the trail of her husband. When she had gone a -long distance she saw the couchant panthers guarding the way of death -and the dead. Following the instructions of the two men, and throwing a -pheasant to each, she quickly passed them. After following the trail a -long time, she finally came to the third passageway. The man who -guarded it said to her: “What do you here? What brings you to this -place, seeing that you are not dead?” She answered him: “I am following -the trail of my husband, which leads through this passageway.” Then she -briefly related to him the events which had caused her to undertake the -journey hither. The warder replied: “I will assist you in recovering -your husband. You must take with you this gourd, which is closed with a -tendon, for in this receptacle you will have to bring back the soul of -your husband, carefully shut up. You must take also this small gourd -bottle, which contains the fat or oil of man; you must take it with you -for you will need it. When you reach a very large strawberry field -stretching on both sides of the path, you must rub some of this oil on -the palms of your hands. In this field you will see an elderly woman -picking berries; she is the hostess of this country, and she will aid -you in all things, telling you just what to do. After anointing your -hands with the oil you must hold them up with the palms turned toward -the berry picker. Now start on your way.” - -With a light heart the woman again took up the trail of her husband, -with the firm resolve to follow the instructions of the warder of the -last passageway. Finally she reached the large field of strawberries, -and taking oil out of the small gourd bottle and rubbing it on the -palms of her hands, she held them up toward the elderly woman, whom she -hailed in a loud voice. The woman, who was picking berries, heard her -call and stood attentive until the other woman came up to her, -whereupon she said: “What do you here, seeing that you are not dead?” -Answering the Mother [429] of Ghosts, the woman said. “I come here -seeking my husband, whose trail comes into this place,” and so saying, -she gave the two gourds to the Mother of Ghosts. The latter replied: “I -will put your husband into this empty gourd bottle, so that you may -take him back with you. Come then to the lodge.” The widow followed the -elder woman to her lodge, which stood a short distance from the field -of strawberries. When they reached it the elder woman concealed her -guest under some bark in one corner, at the same time saying: “Now, -keep very quiet, for all the people come here to dance every night, and -they will flee from me should they discover that you are here.” So the -woman lay quiet under the bark cover. - -When night came the approaching whoops of the gathering ghosts could be -heard. Finally, one by one they began to enter the lodge of the Mother -of Ghosts. At once the hostess began to sing and to beat on the drum -used in the Great Feather dance. Then the concealed guest heard the -ghosts begin to dance. The ghost of her husband, however, had not yet -entered the lodge. When they had danced through a number of songs there -was a short recess, to give the dancers an opportunity to rest and to -readjust their apparel and ornaments. At last, the hostess asked the -bystanders: “Where is the newcomer?” They answered that he was outside -of the lodge, being still bashful among so many strangers. The hostess -then said: “Bring him into the lodge; let him, too, dance and be -merry.” So they persuaded him to enter the lodge, and when the hostess -again began to sing and beat the drum he joined in the dancing. - -After dancing a short time the dancers, sniffing the air, said: “What -now? We smell the odor of a human being!” At once they started to flee -from the room, but the hostess chidingly said: “Oh, pshaw! It is only I -that you smell, for I am now getting very old again.” So they did not -leave the room, but began to dance again. When the ghost of the newly -arrived husband approached quite close to the hostess, she attempted to -grasp him, but he deftly eluded her hand, and the dancers all fled from -the room. But the hostess remonstrated with them, saying: “Oh, pshaw! -It is only I scratching myself. Why do you flee from me?” - -The ghosts were finally persuaded to reenter the lodge and resume the -dance. Before long another opportunity presented itself, and the -hostess succeeded in seizing the ghost of the newly arrived husband, -while all the other ghosts escaped from the room. Quickly uncorking the -gourd bottle, the hostess soon compressed the ghost therein, and -securely closing it with its tendon stopper she called the embodied -guest from her place of concealment and hurriedly gave her the gourd -containing the husband’s life, and also the small gourd which contained -the oil of the body of man. Then she said to the now highly excited -woman: “Be you gone now! Be quick, lest they see you; the man at the -first passageway will fully instruct you what to do to have your desire -fulfilled. So go.” - -Hurrying from the lodge into the darkness the woman followed the narrow -trail. When she reached the first passageway, its warder said: “When -you arrive at your home stop up with fine clay the nostrils, the ears, -and every other opening or outlet of your husband’s body, and then rub -the oil of man over his body. When you have finished this task, -carefully uncork into his mouth the gourd bottle containing his life, -in such manner that his life can not escape, but will reenter his body -and so reanimate it again.” The embodied woman agreed to follow these -instructions. Then the warder, giving her two roasted pheasants, which -were to serve as sops to the two couchant panthers guarding the middle -passageway, wished her a safe and auspicious journey home, and bade her -start. - -The woman thereupon departed from the first passageway, walking as -rapidly as possible. She hastened along until she came to the middle -passageway. There she gave one of the roasted pheasants to each of the -panthers, and, quickly passing through the passageway, continued her -journey. Finally she came to the first passageway, through which she -went, and then, after traveling for three days and nights, she safely -reached home. - -Here she quickly prepared the body of her husband as she had been -directed to do, filling every opening and outlet with fine clay mixed -with deer fat to soften it, and then she carefully rubbed it with the -oil of man. As soon as she had completed the preliminary work she -carefully and anxiously uncorked the gourd bottle containing the life -of her husband into the mouth of the body thus prepared. In a few -moments she was elated to see her husband’s body come to life again. - -This experience rendered the body of the husband invulnerable to the -spells and incantations of sorcerers and wizards. The faithful wife and -her resurrected husband dwelt together in peace and health and -happiness until, in the fullness of years, they died and went to the -land of the Mother of Ghosts. - - - - - -117. THE LEGEND OF HODADEÑON AND HIS ELDER SISTER - -It is said that once there lived together all alone in a very long -lodge an infant brother and his elder sister. The only remaining fire -burned at the end of the lodge. In this place for some years abode -these two, undisturbed by any unusual event. - -One day the brother said to his sister: “Oh, elder sister! what truly -is the reason that we two live here alone in a lodge which is so very -long?” In answer his sister said: “Indeed, we have been quite numerous -in the not distant past; our relations, who have lived and are now -dead, filled this lodge on both sides of the fire pits, to the -doorways. The sorcerers have caused them all to perish; and this -explains why you are called Hodadeñon, for you are the last one not -under enchantment.” - -It was evident that the young boy would become powerful in the exercise -of orenda (magic power). It happened one day that he said: “Elder -sister, you must make me a bow and an arrow.” She had great compassion -for him, so she answered: “Let it be so.” Then she made a bow and an -arrow, using on them her best skill. Having completed her task, she -gave them to him. “Thank you, elder sister,” he said; “now I will hunt. -Hereafter you and I will regularly feed on meat. Now I will go to -hunt.” She said: “Let it be so.” - -Then the boy went out of the lodge. His voice continued to break forth -as he went murmuring right there round about the lodge. He did not go -far away. In the evening he entered the lodge, saying: “Ho, my elder -sister, I come, having killed nothing. Tomorrow, very early in the -morning, you must arise and prepare food for me. Then I will go to -hunt, for very early in the morning game wanders about in the -clearings.” In the evening they became quiet and slept. - -At the dawn of day the boy spoke, saying: “Elder sister! come now, -arise. You must prepare food for me. As soon as I finish eating I will -go to hunt.” Arising, she prepared food, which was soon ready for him. -As soon as he finished eating, he said: “Now, elder sister, I will go -to hunt.” “Let it be so,” she said in reply, thinking that he would not -go far away, as he was still so very small. - -He went out of the lodge early in the morning. After a long time his -voice was no longer heard. Thereupon his sister went out, wondering, -“Where has he gone?” She looked around, going from place to place, but -nowhere was he to be found. Then she thought, “He will get lost.” Soon -after she had reentered the lodge, the sun being nearly set, it -happened that all at once a noise again arose, as if something had -struck the door—then suddenly Hodadeñon pushed his body against it and -entered the lodge. He said: “Elder sister, it is a fact that I have -been to hunt for game. I have killed a something, I know not what [it -is]. Blacklegs, perhaps, it is called; banded-tail, perhaps, it is -called, this thing that I have killed. So to the spot you and I must -go, and you must take along the ‘burden cradle,’ for in that will the -body be brought, as it is of great size.” “Let it be so; go on,” she -said. “You would better take the burden cradle,” he said again. “Wah, I -will carry its body easily,” she said. “Wah, you must be very strong,” -he replied. “Go; let it be so,” she admonished him. - -Then the two started. Having arrived at the place, he told her: “Right -there I stood, and there it walked. Thus [I did] with my arrow, saying, -‘sî, sî, sî, sî, stop thou, first.’ So it did stand, forsooth. From -here I shot, so that I hit it right in the center [of its body], -whereupon it fell backward, saying, ‘daʻ, daʻ, daʻ, daʻ.’ Toward it I -ran, crying, ‘Do not break my arrow that I prize so highly,’ while it -rolled itself about in the dust.” While they slowly made their way -along Hodadeñon did not cease telling what had happened. At times his -sister would say: “Come, go thou on.” Suddenly he said: “Right there it -lies. Do you think you can indeed carry it back?” “Wah,” she said, -seizing it by the neck and starting homeward, adding: “Come; go thou -on.” “Goh, it is true, thou art strong, elder sister,” he said. - -“What thing is it named, the thing that I have killed?” “Djoqgweyani -[430] it is called,” she said. “Djoqgweyani is it named, elder sister?” -he asked. “That is its name,” she replied. “Does it taste good?” he -asked. “It tastes good,” she answered. “Dumplings are what it requires, -for dumplings are what people put with it.” After reaching home she -plucked the game, after which she “set up” the kettle and put in -dumplings [with the meat]. Constantly did Hodadeñon stand around about -the fire saying, “So it will indeed taste good to us?” “Ho, it -certainly does taste good,” she said. When it was done she removed the -kettle [from the fire] and placed the mess on pieces of bark, and the -soup and dumplings in a bark bowl. Then they ate. Hodadeñon kept saying -constantly, “It is so good, is it not, elder sister?” “Oh, yes! it is -good,” she would reply. “Djoqgweyani—is it not true that is the name of -the thing I killed?” he would say. “That is its name,” was her answer. -When they finished eating, he said, “Tomorrow again will I go to hunt. -Then indeed a large game animal will I kill.” - -It was a usual thing in the evening that this boy did not go to sleep -at once. Continually in the dark noises were heard here and there; -then, again, under the bed these noises were heard. What he was doing -was not known. So the elder sister said: “My younger brother, what are -you usually doing making noises in the dark, yes, even under the bed, -for long periods; and, too, you go about laughing?” “Well,” said he, “I -will tell you. It is this. I am engaged in hunting fleas. They are very -palatable, tasting good to me. I have now told you. Whenever one -escapes I laugh. So never ask me this again.” He added, “Now again I -will go to hunt.” “Let it be so,” she said in reply. - -Thereupon Hodadeñon went out. For a short time his voice was heard -around about outside the lodge; then again nowhere was his voice heard -by his elder sister. On going out of doors and looking around without -finding traces of him, she reentered the lodge. Not very long after, -all at once she heard approaching footsteps; then something struck the -door, which opened, and there stood her younger brother, Hodadeñon. He -said: “My elder sister, get the burden cradle right away; forsooth, I -have killed a large animal, and you are not able to bring it without -the burden cradle. I wonder what the animal is called. Perhaps -Baldheaded is its name; perhaps Snot-nose is its name; perhaps -Tasseled-with-Hemlock-bough [431] is its name.” “Come, go on! let us go -back there,” she replied. “But you will take the burden cradle,” he -added. She answered: “Oh! I am fully prepared to bring it. Go thou on. -Let us then start.” - -Thereupon the two started. She followed him a long distance, when at -last he stopped and she did likewise. He said: “Right here I stood when -suddenly yonder there walked a very large animal, and when I said, -‘Tci, tci, tci, tci, tci. Stop thou first.’ Just this way [indicating] -I did with my arrow. I shook my arrow. The animal stopped. Then I said, -‘What, indeed, is thy name? Bald-head, it may be, you are named; -Snot-nose, it may be, you are named.’ Then I shot it there so that the -arrow fixed itself just in the center of the body, making it fall -backward, saying [with its wings] du, du, du, du; it fluttered loudly -its wings as it fell backward. Thereupon then I ran thither, saying as -I went, ‘Do not break my arrow’; which I prize so much. Then I went -near the place where it lay. So right there it lies.” - -Hodadeñon then asked: “Gwe. What is its name?” She replied: “O’soont it -is called.” Seizing it by the neck and throwing it on her shoulder she -started homeward bearing the body, and said: “Come, go thou on; let us -go home.” So they started homeward. They had not gone far when he said: -“O’soont, is it not the name of what I have killed?” “That is it,” she -said. Soon afterward he again said: “O’soont, is it not the name of -what I have killed?” “That is it,” she again replied; “go thou onward; -so be it.” - -Once more they started forward. It was troublesome to answer him as -they went along, for every little while he would stop again, saying: -“My elder sister, what is the name of what I have killed?” Her answer -was always: “O’soont is its name. Come, do you go on.” She became -thoroughly provoked with him because at short intervals during the day -he kept asking her the same question over and over. - -When finally they reached their home, he asked: “Does it taste good?” -She replied: “Hoh, it tastes good. It must be accompanied with -hulled-corn mush.” After plucking the animal and cutting it up, she -boiled it in a kettle over the fire. While it was cooking she -exclaimed: “Hoh, how fat it is,” for the oil came bubbling up in the -kettle. Again Hodadeñon stood around and kept saying: “My elder sister, -does it taste good?” She would reply, “Woh, it does, indeed, taste -good.” Then she hulled corn and made meal, from which she prepared mush -to go with the boiled meat. Having removed the kettle from the fire and -skimmed off the fat, she mixed it with the corn-meal mush. Next pouring -the meat into a bark bowl and the corn-meal mush into another, the -sister said: “Come now, let us two eat together.” While they ate the -boy still kept saying: “Elder sister, I do think that the thing I -killed tastes good. It is called O’soont, and it certainly does taste -good.” They finished their meal, whereupon the boy said: “Tomorrow -again I shall go to hunt. This time perhaps I shall kill something -which will indeed be much larger than what I have killed already.” Soon -it became night, and they lay down to sleep. But as for Hodadeñon he -spent the night going about hunting fleas, laughing when one would -escape him. - -When morning dawned the boy said: “Come, my elder sister, arise now. -The game animals habitually go about the open spaces very early in the -morning.” The sister having warmed up things [to eat], they ate their -breakfast. When they were through the boy said: “Now I shall go out to -hunt.” With these words he went out of the lodge. After going around -the lodge murmuring for a long time, all of a sudden his murmurs -ceased. He was now nowhere about the lodge, for he had gone to some -unknown place. It was a long time before the sister heard the footsteps -of a person who was approaching—the sounds, dih, dih, dih, dih. Again -Hodadeñon struck the door, making it fly open, at which the boy leaped -into the lodge, exclaiming: “Elder sister, let us go back right away. I -have killed a very large game animal, but I do not know what animal it -is. It may be that its name is Great Eyes; it may be that its name is -It Has Two Long Ears; it may be that its name is White Tail. Now it is -that you must take the burden cradle; otherwise you can not bear its -body, for it is so great in size.” Answering, she said: “So be it. I -will take the burden frame.” - -Then the two started, and having arrived at the place, the boy suddenly -stopped, saying: “Just here is the place where I was when I was -surprised to see this animal running along there. Only my arrow I held -out and said to the animal, ‘Tci, tci, tci, tci. Stop, first,’ and it -stopped. Thereupon I asked it: ‘What is thy name? Perhaps -Thy-Two-Eyes-are-Large is thy name; perhaps Thy-Two-Ears-are-Long is -thy name; perhaps Thy-Tail-is-White is thy name?’ Then I shot, hitting -the animal in the very center of its body. It ran along farther, and I -pursued it. At a long distance from here I suddenly found its body -lying there, with the arrow protruding very little, so deep had it -penetrated into the middle of the creature’s body.” The two went on to -the place where the game animal lay, and on reaching it, the boy said: -“Here it lies.” His sister was surprised to see the body of a deer -lying there, and she exclaimed: “My younger brother, I am thankful that -now you have killed a large game animal. I have been in the habit of -pitying you, hoping that perchance by the risks you have taken you -might grow up to be a good hunter. Now I think you are immune to the -orenda (magic power) of the neogen, for you have killed an animal -bearing this name.” In a short time the boy exclaimed: “Oh, elder -sister! does it taste good?” She answered: “Yes; indeed, it tastes -good, and I shall now skin it.” When she completed this task she -quartered the deer, after having cut off the legs, which she placed -aside in a pile by themselves. Then she proceeded to arrange a package -of the meat on the burden cradle, securely binding it with cords of -bark. Having finished her own load, she next proceeded to make a load -for the boy of the four legs of the deer. Deftly fashioning a pack -strap of bark, she fastened the load on his back, saying: “Come now, -you take the lead.” At this he started ahead, and kept on while she -gathered up her utensils and made ready to follow. Her load being very -heavy, she could hardly manage it. In order to get it on her back she -had to place it first on a log, from which she was able to raise it to -her back. Then, with the sister following the lead of her younger -brother, both went along with their burdens. A long distance was -covered when she saw him sitting on a log with his burden resting on -the log, too. He said: “I am resting because the load is so heavy. -Come, do you also rest yourself here.” So, setting her load also on a -log, she, too, rested. Again the boy asked: “My elder sister, what is -the name of the thing that I killed?” She answered: “Neogen is its -name.” He asked: “Does it taste good?” “Hoh, it tastes good,” she -replied, “if it is cooked in the right way. Come now, let us go on -homeward.” Of course she helped him get his burden on his back. When -she readjusted her own load, she followed her brother. On reaching -home, she found that he forsooth had arrived there too. As she entered -their lodge her forehead strap broke, letting her burden fall, with the -sound, pumh! It was very heavy. - -Unwrapping and untying the packages of meat, the sister hung the -various pieces around the interior of the lodge; the meat nearly filled -the small room. Next she stretched the skin. For this purpose she made -a large hooplike frame, telling the boy to watch her carefully while -she did so. Then she attached the skin around the edges to this frame -by means of bark cords. “In this way do people generally do this thing, -which is called ‘stretching the hide,’” said the sister, “and you must -ordinarily do it in the same manner, for I believe that you will live a -very long time.” “So be it,” said the boy, “I will follow your -instructions. Come now, do you prepare the food. I will try it to learn -how good it is.” The sister answered: “So be it. I will make a dish of -meat cut into small pieces boiled down. I will prepare it.” So she set -up the pot [over the fire]; and around the place the boy hung, -continually saying: “Perhaps this will taste exceedingly good to us. It -tastes good indeed, I suppose.” “Oh! it tastes good,” she replied. So -things went on until the food was cooked, when the sister removed the -pot from the fire. Then she put the meat into a bark bowl, and the soup -also. The deer’s liver had become by this time of the consistency of -bread, so the brother and elder sister began to eat. While at their -meal the lad exclaimed three times: “Ho, my elder sister, what I killed -tastes exceedingly good.” - -When the two were through eating the boy said: “My elder sister, I -shall now take a rest because I am tired out. Just now we have an -abundance of meat.” Then he rested. Indoors he walked around, and -indoors, too, he seated himself at times, and for a long time he went -about hunting fleas. The sister went to fetch wood for fuel, taking the -burden frame with her, so the boy was left by himself. - -Suddenly he was startled by the sound of some one singing in the loft -above: “My younger brother, tobacco. Once more I want to enjoy a smoke, -my younger brother.” Climbing up into the loft, the boy was surprised -to find a male person lying there, having a very large head and an -enormous suit of hair. Hodadeñon said: “Gwe, what ails you?” The man -replied: “My younger brother, I desire to smoke. Yonder lies a pouch -made of skunk skin; in it there is a very small quantity of tobacco and -there is also a pipe.” Having found the pouch as said, Hodadeñon took -out of it a very small piece of tobacco; also a pipe. Next he proceeded -to cut up all the tobacco, and kept saying, “I shall use it all, as it -is my custom to do, for it is abundant seemingly.” Having completed his -preparations, he took from the pouch the fire flint and the punk, and -struck off sparks that set fire to the tobacco. Then, placing the pipe -in the man’s mouth, he said: “Now you shall smoke.” Replying, “I thank -you, my younger brother,” the man drew in the smoke, and smoke settled -all over his head. Thereupon mice in large numbers came out of his hair -because of the tobacco smoke that settled into it. Hodadeñon then ran -away because he was choking with the smoke. - -Just then his elder sister returned and said in a loud voice: “What are -you doing? What are you doing?” Hodadeñon replied evasively: “My elder -sister, what is the reason that you have not told me that a man lay in -the loft who is your elder brother? You have constantly said that we -two were alone, and that that was the reason I am called Hodadeñon.” -The elder sister replied: “The reason why I have not told you before is -because you are inattentive.” The younger brother answered: “I cut up -the tobacco because my elder brother kept saying that he desired to -smoke, and I used all of it, for there was only a very small piece -left, and it would seem there is an abundance of tobacco growing. As -soon as I placed the pipe in his mouth he drew in the smoke and blew it -out, whereupon his hair became filled with the smoke and many mice came -forth from it. The room was filled with smoke. I was choking from the -effects of it when I descended from the room. That is what you heard -and led you to say that I was doing mischief.” - -The sister retorted: “I do say that you are careless and inattentive. -You used up all the tobacco. At all times it was my habit to scrape -only a very small quantity, which I put into his pipe, and he would -smoke. The times that he smokes are a year apart. But now you have used -all the tobacco. This is the reason that I say you are careless and -inattentive. Moreover, you have killed him, for I think there is no -more left of that on which he must live.” Hodadeñon answered: “How far -away is the place where that thing abounds?” She replied: “It is -distant.” He persisted: “Come, tell me in what direction it grows.” She -answered, “It is of no use for me to tell you. You could never have the -power to accomplish the task of getting some.” “Guʼúʻ!” he exclaimed; -“you seem to have a great contempt for my ability. Come, tell me, -please.” Thus they spent the entire day disputing about the matter. The -sister kept on saying: “It is of no use for me to tell you.” - -Finally the lad stopped talking. It was a long time before the elder -sister spoke again, saying: “Now my mind is troubled. I shall now tell -you and make you understand, too. Look at this lodge of ours, which is -a long lodge. It was full of our kin and relations, who are no more. -Your brothers were many. They have all been lost in the region where -the tobacco abounds. That place is full of what are called female -sorceresses. So it is impossible for you to accomplish the task of -getting the tobacco. The lad replied: “So be it. I shall make the -attempt. I shall succeed in this matter, as is known [that I can]. Just -look at what I can do; no matter how dark it may be I can slaughter the -fleas, a task which no one else has been able to do.” The sister -responded: “Do the best you can.” To this the lad said: “Tomorrow you -must prepare provisions for me; I shall start then.” At once she began -preparing food for the journey. The lad added: “You must make me a -pack—one that is called a wrapped bundle.” So she made such a bundle -and placed meat and bread in it. In the morning the two arose, -whereupon the lad said: “I shall start. You and I are now to eat -together for the last time.” When they had finished their meal the -sister exclaimed: “My younger brother, do your best.” - -Then he set out on his journey. Around the lodge he walked with his -pack, murmuring as he went from place to place. Thus he spent the day. -In the evening he reentered the lodge, with the words: “Oh, elder -sister! I did not start. Tomorrow, I think, I shall surely start.” So -saying, he laid his pack down. In the morning he said: “My elder -sister, I am about to start. You say that the path leads directly -south?” She replied: “That is what I have said. In certain places there -are yet visible spots where fires have been kindled and where forked -rods or crotched sticks are set in the earth, on which are fixed pieces -of bread which are of many degrees of staleness. You also shall affix -bread there to such rods. Such is the custom.” [432] The lad replied: -“So be it. You shall be suddenly startled; the ashes where you have -kindled a fire shall be scattered because a measure of tobacco will -fall there, causing the ashes to fly up. Then you shall think that I am -still alive. I believe this shall come to pass.” - -Taking up his pack, the boy said: “My elder sister, I am starting—you -say that the path leads directly south?” She replied: “That is what I -said.” Thereupon he went out of the lodge. For a long time she heard -his voice around the lodge, as he went about murmuring. After that she -heard it no more. Then she said: “Now, I suppose he has started. Oh! he -is to be pitied, for he will become wretched. It is doubtful whether we -shall ever see each other again.” The lad followed the path, and in the -evening he suddenly came to a spot where it was plain that fires had -been kindled and people had spent the night. The remains were of many -times. Having decided to spend the night there, he kindled a fire, by -means of which he warmed the bread and the meat which he took out of -his pack. When he had finished his meal, he was startled to see near by -forked or crotched rods set in the ground, on some of which were fixed -pieces of bread, and on others pieces of meat. These had been there for -widely varying periods. At this sight he exclaimed: “Oh, how wretched -did they become! Those persons who have left these remains are indeed -all dead, and they were brothers to me. So I, too, shall do the same -thing.” Then he set up in the ground a rod with a crotch, on which he -fastened a piece of bread among the other fragments of all ages—some of -them quite old. Then he lay down and went to sleep, with his body -supported against his pack. In the morning, finding everything as it -should be, the lad said aloud: “I am thankful that I am still alive. My -elder sister said indeed that it was doubtful that she and I would see -each other again, because the path I must follow passes through all -manner of difficulties.” - -Having said this, he set out along the path. When he had gone a long -way he was startled to hear at some distance the sound, “doʻʹ, doʻʹ, -doʻʹ, doʻʹ,” which one would suppose was made by a woodpecker loudly -pecking on a great hollow tree. Going to the tree whence the noise -came, he saw fluttering from place to place and pecking holes in the -trunk a cuckoo of enormous size. A sight that caught his eye and -conveyed a more serious warning was the great number of arrows stuck in -the tree near the spot where the cuckoo was fluttering about. He -concluded that these arrows had belonged probably to those who had been -his brothers, and that therefore this bird was possessed of great -orenda (magic power), which it exerted with evil purpose only. -Thereupon the lad exclaimed: “It shall see its doom, for now I will -kill it.” Aiming at the cuckoo, his arrow struck in the very center of -its body, whereupon it began to beat with its wings against the tree to -which it was pinned. - -Thus leaving the bird, the boy went on until evening, when he again -came to a spot where there were still traces of the former fireplace. -There he stopped for the night. After taking his pack from the forehead -strap and laying it aside, he kindled a fire, by which he warmed up the -meat and the bread he had brought. When he finished his meal he set up -a forked or pronged rod to which he fastened a small portion of bread. -The spot was literally covered with rods carrying bread of all ages, -which had been set up by persons at widely varying times. Having -completed his offering, the boy retired for the night, resting on his -pack. Soon he began to be troubled with dreams, so that he rolled and -tossed from side to side and could not sleep. - -Suddenly he was startled by the barking of a small dog, which had a -very shrill bark, such as he had never before heard. The sound drew -nearer. The night was very dark. Quickly arising and taking with him -all his things he ran to a near-by stream and ran up the trunk of a -tree that slanted far out over the water. In a short time he became -suddenly aware from its barking that the dog was near and that it was -rapidly coming nearer still. When the animal was very close the boy -heard the sound of rattles [of deer knuckles] and a woman’s voice -approaching, too, saying to the dog: “Do your best, my slave. Just -leave me the head of Hodadeñon.” Now he was startled by the barking of -the cur directly under the tree in which he was seated. Carefully -fitting his arrow, he released it, whereupon the arrow flew with the -sound “thum!” and he heard the cry of the cur, “kwĕñʻʹ, kwĕñʻʹ, -kwĕñʻʹ,” so he knew that he had struck it. There the woman turned back, -saying: “Aha! It is true, I think, as all people are saying, that -Hodadeñon is without a peer in sorcery.” - -In the morning the lad descended from his perch on the slanting tree -and went to the place where lay the cur, stark dead. The arrow had -struck the body fairly in the middle, where it still remained. He drew -his arrow out of the dog’s body, when he suddenly found that there was -a very small knuckle rattle tied to its neck. Having removed this -rattle bell, he cast the body of the dog, which was indeed very small, -into the water. In doing this he remarked, “Now will begin the period -in which my mind is to be disturbed by serious difficulties, it would -seem. I think those women whose minds are evil do not live far from -here.” So saying, he started on his journey. - -The lad had not gone far when all at once he saw a man coming toward -him. As they met, the stranger said: “I am thankful that you are in -health and peace, Hodadeñon.” Hodadeñon answered: “It is true in the -terms of your greeting to me. It is now my turn, too, to greet you. I -am thankful that you are well and in peace.” The man replied: “This is -certainly the truth.” Then the two smiled, and one asked: “Is it not -true that you and I are friends?” Whereupon the other answered: “Indeed -it is the truth we are friends. Whence did you come?” Then the lad -said: “Ho, far from here have I come. Whence did you come to this -place?” The stranger replied: “I, this self of mine, came from far from -here, and I have left no relations, and this is the reason why I am -called Hodadeñon (Sʻhodadeñon [433]). It is known that I myself am the -last one. The lodge whence I came was very long and, it is said, was -full of my relations, now dead, and of my own brothers. They were -destroyed on the way to the place where dwell those women of evil -minds. We are friends, so let us go together. You can aid me, and we -shall be able to rob them of tobacco.” The stranger’s answer was, “Be -it so,” whereupon the two at once started off along the path. - -After going a long distance they found the remains of a fire; there -they stopped for the night. As soon as they had warmed up bread and -meat they ate their evening meal. When they had finished eating the -stranger said: “It is a fact that these portions of bread affixed to -the top of the rods are the cause or occasion for which all our kinsmen -died. Moreover, it is for us to make this a feast of Reunion of the -Living, which we must use as the means of thanksgiving and prayer. We -must make an offering of tobacco by casting tobacco on the fire. It is -called the ceremony of making an offering of tobacco. I have tobacco -with which to do this.” Hodadeñon answered: “So be it. How shall we do -it?” The stranger: “All provisions that you have brought with you we -must lay in a circle around the fire, and a portion we must place aside -in the dark (i.e., conceal it).” Saying, “So be it,” Hodadeñon began to -take the things out of his pouch and to lay them in a circle around the -fire. He also hid far away in the dark some meat and bread. - -Standing beside the fire and holding the tobacco from the pouch in his -hand, he said: “Come now, listen to me, you, all kinds of animals and -you, too, who have formed and made my life.” With these words he cast -the tobacco into the fire, exclaiming: “Now do you listen; now the -smoke of tobacco arises. Moreover, he and I ask you to give us -assistance, all of you who inhabit the forests and who are immune to -enchantment, and you who have made my life and that of my friend, who, -too, has no relations left, and myself who have no relations left, for -which reason I am called Hodadeñon. We shall fetch all these from the -place where they have perished. These are the things for which I pray. -So thus we here fulfill our obligation by placing this tobacco in this -place, and we have laid away food in the darkness.” Having completed -this invocation, Hodadeñon said to his companion: “Come, now, let us -go.” - -At midnight the two started and had gone very far when daylight came. -As they traveled they suddenly heard ahead of them the sounds “duʻʹ, -duʻʹ, duʻʹ, duʻʹ.” Thereupon Hodadeñon said to his friend: “Show your -courage now, my friend. We have arrived, it seems, in the place where -those who have evil minds dwell. Closer let us go.” At last they -reached the place in which the lodge stood, and they halted some -distance from it. - -All at once they heard a man singing and beating a drum. As he sang, he -said: “Here I am making tobacco; here I am making tobacco; here I am -making tobacco; he who has tobacco prepares tobacco.” Hodadeñon said to -his companion, “Now is the time,” and his friend replied: “So let it -be.” Then they two entered the lodge, where they came face to face with -an old man, who held a mallet in his hand with which he was pounding -the tobacco all over. He was so old that his eyebrows hung down far -over his eyes. Hodadeñon said to him, “Oh, my uncle!” but he did not -notice him and kept on pounding the tobacco. At this, Hodadeñon, -drawing his war club, struck him a blow on the forehead, causing the -blood to gush forth. After a long while the old man said, “Oh! I am -sweating,” at the same time wiping the blood off his forehead. Next, -upraising his eyebrows and looking at them, he said: “Oh! my two -nephews, you have now arrived. Take courage, my two nephews, because I -myself am a slave working in tobacco.” Hodadeñon answered: “I have come -after tobacco and nothing else, because my elder brother, who is far -from here, desires to smoke.” The old man answered: “He is, I suppose, -my own brother. So be it. Take some back with you.” - -So Hodadeñon, taking up a twist of tobacco, threw it, saying: “Go hence -to the opening of the chimney of the lodge where my sister abides and -drop in the ashes [at her feet].” The sister, greatly surprised to see -the ashes of the fire fly up, exclaimed, “I am thankful that my brother -Hodadeñon, it would seem, is still alive,” and she picked up the -tobacco. - -Next the young men asked the man with the long eyebrows where stood the -lodge of the very wicked women. He answered the spokesman: “Have -courage. There stands the lodge yonder, on the farther side of the -lake. It is doubtful whether you two can cross the lake. As we know, -the ice on it is very slippery. No matter who it is that goes there, as -soon as he steps upon the ice a man speaks out, saying: ‘Let it rain -bones; let it be nothing but bones.’ And at once he becomes a pile of -bones. Such will happen to you if it be that you two are sorcerers.” -Hodadeñon said in reply: “Come, my friend, let us start.” Then they set -out at once. Arriving at the lake, they found that the ice that covered -it was very smooth and that the lodge stood on the farther shore. There -a number of people were walking about. One would think that they were -expecting something to happen, for they were looking around. Hodadeñon -said to his companion: “Come, let us start.” Unstringing their bows, -they started on their journey over the ice, in the course of which they -used their bows as walking sticks, striking with them upon the ice. -Everything went on all right as they made their way over the frozen -surface. All at once the people on the shore saw them coming, whereupon -they came at once on the ice to meet the bold visitors. At once the -people shouted, “It is raining bones,” and they came on, while the two -kept on their way. At last one of the people of the shore exclaimed: -“Aha! Now I believe it certain that Hodadeñon, the great wizard, has -arrived, and they have indeed crossed the lake.” Then all returned to -their lodge on the shore. Having crossed the lake, the two went at once -to the lodge on the shore. With bravado they entered it, finding all -the occupants at home. One there was who was an old woman. - -One of the inmates said to the strangers: “It is a custom with us that -when anyone visits us we amuse ourselves, and generally for this -purpose we bet our heads.” Hodadeñon asked: “How is it customary for -you to do this?” The reply was: “We run a race here on the ice. We -usually make a circuit of the lake and we use the snowshoe.” Hodadeñon -answered: “So be it, then; let us bet then.” He then made very fine -snowshoes, which were very small. When he had completed his task, he -announced: “I am now all ready.” Thereupon all went to the ice, and one -said: “Now we must go around the border of the lake on the ice, and -whoever comes in ahead to this scratch line shall win.” Then the -runners went to the scratch line, where they stood awaiting the order -to go. Hodadeñon said: “I shall run alone on my side.” But the -lake-dwellers pitted four men against him. - -The order to go (Oʹnĕⁿʻʹ) was given—at which the contestants started to -run around the lake. When they had run half the way around it Hodadeñon -was in the rear of the others. Removing his snowshoes and setting them -side by side, he got upon them, saying to them: “Take courage, pass -him; yes, pass them, and go directly to the scratch line. The other -runners were suddenly made aware of the fact by the furious sounds they -heard that Hodadeñon was overtaking them very fast. In a short time he -passed them, and, easily keeping ahead of them, he soon arrived at the -place whence they had started. When his opponents arrived at the -scratch line he was standing there awaiting them. Addressing them, he -said: “I have now won from you; I have outrun you. Come on, my friend, -let us behead them now, one and all.” So the two destroyed all the -wicked people. - -Next they went aside to a long pile of bones and proceeded to lay them -in order, side by side, working at this task for a long time. When they -had finished, they began to push against a great elm tree, while -Hodadeñon shouted: “The great elm is falling on them who are sleeping -here.” Bravely they arose, all mingled together, men and women, some -with one arm or one leg longer than the other. Then Hodadeñon said: -“Take courage, my friend, it seems you must aid me in restoring the -defective limbs of the people here.” At once he went to work amending -the arms and legs of the people who had received the wrong limbs in -their resurrection. This work having been finished, Hodadeñon said: -“Let everyone go home to the place whence he came,” but all replied: -“We do not know whence we came to this place.” Hodadeñon answered: “So -let it be; then you must accompany us home. We will go back to that -place where my brother and sister abide, because that lodge in which -they dwell is very long, so you can live there. Come, now, let us -start.” - -So all departed from that place, with Hodadeñon in the lead. They were -many nights on the way before they reached home; they were many in -number when they reached their destination. Once there, Hodadeñon said: -“Oh! my elder sister, we have now returned home, and you must assign -them places in the lodge, for I do not know all.” Thereupon she told -him to make the assignments himself, so when the large party entered he -walked back and forth in the lodge, dividing it among them. But before -making the assignments he said: “Now, it is not right that one man -should live by himself and one woman by herself; hence it shall be that -a man and a woman shall dwell together, and they shall sleep together, -and they shall whisper together; they shall love each other, and thus -they shall be happy.” - -Thus they dwell today according to the labors of Hodadeñon. - -This is the length of the legend. - - - - - -118. THE LEGEND OF GĀDJISʹDODOʻ AND SʻHOGOⁿʻʹGWĀʼS - -It is said that in ancient times there lived together in a very long -lodge two male persons. They were related one to the other as uncle -(mother’s brother) and nephew. As such, according to the custom of the -times, they occupied opposite sides of the fire in the long lodge. - -For something to eat, as he grew, the nephew, who was a very little -boy, shot birds and other small game. - -It came to pass one day that Sʻhogoⁿʻʹgwāʼs said: “Oh, my nephew! I am -thankful that now you are growing into manhood. It is a long time since -I began to care for you. It will happen that a little later on you will -kill larger animals.” - -In time this did happen, for one day he killed a partridge, which he -carried home. On entering the lodge his uncle exclaimed: “Wuʻ, my -nephew! I am very thankful you are returning home, having killed a -large game animal. What is the name of the animal you have killed? What -kind of animal is it? Do you know?” In reply the youth said: “I do not -know.” The old man, going toward his nephew, grasped the partridge so -quickly that he raised the young boy off the ground, saying: “Hand me -at once the body of the thing which you are bringing back killed, for -you, of course, do not know what kind of thing it is.” Then the old -man, going aside and taking a seat, began to pluck and dress the -partridge, saying at the same time: “This thing requires, of course, -nothing but dumplings.” Setting a kettle over the fire, he made -dumplings which he put into the kettle with the partridge. The old man -kept on saying, as he watched the bird cooking: “Perhaps this will -taste exceedingly good to us two.” The grease floated on the top of the -water, for the bird was very fat. Then the old man, removing the kettle -from the fire, set it aside. He put into a bark bowl or dish a share -for his nephew, saying: “Oh, my nephew! this is what you may eat,” but -he held it just over the fire. When the young boy arose to receive his -portion and reached out for the dish, his uncle, grasping his hand -along with the dish, pulled the nephew over the fire, wherein he fell -on his elbows. At once he arose covered with hot coals, and took a seat -aside on his own side of the fire. Dissimulating his evil purpose, the -old man said: “I am in too much of a hurry, for I thought that I held -it aside from the fireplace.” The nephew was greatly astonished at what -his uncle had done to him, for he never had illtreated him before; and -the lad began to weep, saying to himself: “I wonder why he has done -this thing to me.” - -The next morning the old man said: “Oh, my nephew! arise. Game animals -usually go about the clear places very early in the morning. So arise -and go out to hunt.” - -After arising and making needed preparations, the nephew started out to -hunt in the forest. He kept on thinking: “My uncle has indeed abused me -very much.” As the boy went from place to place he was much surprised -to hear a man at a distance say, Tcĭt! and he directed his steps toward -the spot whence he believed the sound came. Soon he was surprised to -see the skull of an old man protruding out of the ground. As the boy -approached the skull said to him: “Oh, my nephew! you are much to be -pitied now, for affairs have taken a turn which will cause you -misfortune. Exert yourself with all your (magic) power, for he will -indeed outmatch your orenda (magic power) if it so be that you do not -learn to remember the things which you have killed.” Thus spoke the -skull of the old man. - -But he continued: “You shall do this in your defense. I will assist -you. I am the brother of your uncle, who has outmatched to the utmost -degree my orenda. I will tell you, moreover, that that lodge, so long, -was at one time full of our relations and kindred, who are now no more. -This is the reason it is so long and empty. Now go yonder, not far from -here, to an old rotten log, lying prone, and in which you will find a -raccoon, as it is called. You must kill it, and you must pass by this -place on your way home and I will give you further instructions.” Going -to the place indicated by the skull of the old man, the boy killed the -raccoon, returning at once to the place where the skull protruded from -the ground. Thereupon the skull said to him: “You must not forget the -name raccoon, for this is the name of this animal which you have -killed. On your way home you must keep on saying, ‘Raccoon, raccoon, -raccoon.’ So return home now. And he will again ask, probably, as is -his custom, ‘What is it that you are bringing home killed?’ So do not -get into the habit of forgetting. Exert yourself as much as possible.” - -Thereupon the young boy started for his home in the long lodge, saying -as he trudged along, “Raccoon, raccoon, raccoon.” At first he whispered -it, but when nearing the lodge he uttered it loudly. Just as he pushed -aside the door flap and stepped inside the lodge he stubbed his foot, -and his burden, the raccoon, fell inside and he beside it. At that -moment his uncle, the old man, said: “Oh, my nephew! now you are -bringing back, killed, a large game animal; what is its name and what -kind of animal is it?” Now, after his mishap at the doorway, the boy -had entirely forgotten the name of the animal, so he reluctantly -answered: “I do not know the name of it.” At this his uncle demanded -the game, saying: “Hand the body to me, then, for you do not know what -kind of thing you are bringing home killed.” The nephew did as he was -told, whereupon his uncle, taking a seat aside, began to skin the -animal, at the same time saying: “The name of this animal is raccoon.” -The nephew took a seat on the opposite side of the fire. - -Then the old man set a kettle over the fire, with the remark: “The only -way to prepare this game is to cook it with corn-meal mush, which -should be eaten with it. I shall skim off the grease and pour it over -the mush.” The youth did nothing but watch his uncle. When the meal was -cooked the uncle kept saying: “This will indeed taste very good to us -two.” Then he took out a share for his nephew, putting into a bark dish -some of the mush and a portion of the meat. Going to the edge of the -fireplace, he said, “Oh, my nephew! here is a portion for you to eat,” -again holding it over the fire. The youth arose quickly to receive it -and took the bark bowl in his hands. Just as before, the old man -grasped his hands and drew him into the fire, at the same time saying: -“What is the use of my holding it somewhere else when I myself am -hungry.” Of course the youth fell into the fire on his elbows, and on -jumping out he was all covered with hot coals and ashes. Going aside, -he took a seat there. Then Sʻhogoⁿʻʹgwāʼs began to eat. When he had -finished, he remarked to himself, “I think I will save some of this for -another time”; so he put some of the food in a high place. The youth, -his nephew, began to weep, saying: “Perhaps he will kill me; I think it -possible.” - -The next morning the old man again spoke to his nephew, saying: “Oh, my -nephew! do you arise. It is the custom for game animals to be found in -the open places very early in the morning.” Quickly arising from his -bed, the youth at once made the necessary preparations, and after -finishing these, he started out to hunt. Once more he directed his -course toward the place where the skull of his uncle protruded from the -ground. On arriving there, his uncle addressed him: “Well, my nephew, -what came to pass?” The youth answered: “I kept repeating the name -‘raccoon’ as I went along, and when I had reached a point quite near -the lodge I just whispered the name to myself, saying ‘Raccoon, -raccoon, raccoon.’ But at the very doorway I caught my foot in an -obstruction, and the body of the animal fell into the lodge and I with -it. At that moment my uncle asked me, ‘What is the name of the game you -are bringing home killed?’ Of course, I did not remember anything -whatever about the name of the animal, so I answered him, ‘I do not -know.’ To this the old man replied, ‘Quickly hand me the body of the -animal, for you do not know its name; and it is well known that raccoon -is its name.’” Then the man whose skull protruded from the ground said: -“Oh! how unfortunate it was that stumbling against an obstruction and -falling down caused you to forget the name of the animal. Exert -yourself to the utmost. Be brave. Your only safety consists in -remembering the names of the animals that you may kill. You must -remember at all times these names. Now, then, go to that place there in -the distance where turkeys abound. One of them you must kill; and when -you have killed it, you must pass by this place on your way home.” As -directed, the youth went to the place designated by his uncle, and -there he killed a turkey. Then he returned to the spot where his -uncle’s skull protruded from the ground. To encourage him his uncle -said: “Be brave and exert yourself to the utmost. This time you must -remember the name of this game bird. It is called a turkey. As you are -going along homeward, you must keep saying, ‘Turkey, turkey, turkey’; -and as soon as you arrive near the lodge you must set your feet down -carefully as you walk, and must go along whispering the name to -yourself, ‘Turkey, turkey, turkey.’” - -So the youth started for home, and as he went along he kept saying, -“Turkey, turkey, turkey.” On arriving near the lodge, he began to -whisper the name, “Turkey, turkey, turkey,” and he set each foot down -carefully and securely. In this way he reentered his home without -mishap. And the old man, his uncle, was surprised and said: “Oh, my -nephew! you are bringing back a large game animal, killed. I am -thankful for it. What is the name of it?” The youth replied: “Oh! the -name of it is turkey—just turkey.” The old man, his uncle, merely -exclaimed, Wuʻʹ, and, going aside, took a seat there. In the meantime -the youth dragged the body of the turkey aside to pluck and dress it. -While engaged at his task he remarked: “The only way to cook this is to -boil it down to a pot roast.” Next he proceeded to pluck and then to -quarter the bird. When he had finished his task, he started the meat to -cooking in a kettle over the fire. As he saw it begin to cook he kept -saying: “It will certainly taste good to uncle and me.” The uncle on -his part said: “I have been thinking generally that he [my nephew] -would become perhaps a fine hunter; for it has been a very difficult -task for me to raise you, and I have worked hard to do it.” - -When the turkey was cooked the youth said: “I will not act in the -manner my uncle acts on such occasions.” Thereupon he set aside a -portion of the boiled turkey in a bark bowl, which he offered to his -uncle by holding it directly over the fire, which was burning briskly, -saying: “This is what you will eat.” The uncle, exclaiming, “Oh! I am -thankful for it,” arose to receive it. As he grasped the bark bowl, the -youth, seizing his hands along with the bowl, drew the old man over so -that he fell into the fire. At this the youth said, excusing himself: -“I am so hungry, indeed, that perhaps I was holding the bowl in an -unintended place.” The old man answered, “Now my nephew, you have -abused me. It has been my habit to think that you would not treat me in -this manner, for I have raised you from childhood to youth.” The nephew -was eating, but he answered his uncle: “I just thought that that was -perhaps the custom on such occasions, for you were in the habit of -acting in this manner.” So saying, he kept on eating. Finally he said, -“I believe I will save myself a portion for a later time;” and he laid -aside some of the boiled turkey. - -The next morning the old man did not say, as was his custom, to his -nephew: “Come now, arise, my nephew.” On the other hand, the young -nephew said to himself: “So be it. I will now arise, I think. My uncle -is accustomed to say that the game animals go about in the open country -very early in the morning.” So the young man arose then, and proceeded -to make his usual preparations before going out to hunt. After eating -his morning meal he started from the lodge. The uncle spoke not a word. -It would appear, one would think, that he was angry. The youth went -directly to the place where his other uncle’s skull protruded from the -ground. - -Having arrived at the spot, the skull addressed him, saying: “Well, my -nephew, what happened?” The youth answered: “I remembered the name all -the way home, and when my uncle asked me, ‘What are you bringing home, -killed?’ I answered him, ‘Only a turkey.’ My uncle replied, merely, -Wuʻʹ. Then I prepared the bird and cooked it. As soon as it was cooked -I kept saying: ‘I shall not act in the manner in which my uncle acts.’ -Then I put a portion for him on a bark dish and held the dish directly -over the fire, saying: ‘Oh, my uncle! eat this portion.’ He replied, -‘Hoʹ, I am very thankful,’ and grasped the dish, whereupon, gripping -his hands, I pulled him down into the fire. I may have held it in the -wrong place because I was very hungry, but the real reason I did so was -because I was angry with him on account of the many times he scorched -and burned me. My uncle said: ‘I believe that you have now begun to -abuse me.’ I replied that it seemed to be the custom when one was -giving food to another. He walked to and fro, and one would think that -my uncle was angry.” - -The skull of the uncle at once replied: “It was just right for him. -Now, indeed, this is about to come to pass. It is impossible that in -the future he will ask you for the name of the things which you may -bring home killed. Oh, my nephew! It is known that your uncle is making -preparations. He is gathering logs and burning them on the fire, and -when night comes he will have a great fire, as is well known. So, be -brave, careful, and watchful. You must not go to sleep. An evil dream -will cause him to arise suddenly, as is well known. Then you must -quickly take down his war club and strike a blow with it on your -uncle’s head, at the same time saying: ‘What is causing you to see -marvels?’ And if he does not answer at once, ‘It has ceased,’ you must -again strike a blow on his head with the war club. Then it will come to -pass that he will say, as is well known, ‘The thing that the dream -spirit has commanded me is baleful.’ Whereupon you must ask him, ‘What -did the dream spirit command you to do?’ In answer he will tell you -what he has been commanded to require you to do. Then you must return -to this place, as I do not know what he will say.” - -Now, the youth returned to the lodge which he called his home. Night -came on them. The fire was a brisk one. It so happened that the old -man, the uncle, said: “The reason I have put these large logs on the -fire is because it seems likely that we two will have a very cold time -tonight.” The two lay down as usual, but the youth kept awake as he had -been warned to do by his uncle’s skull. There was a hole worn through -his skin covering through which he kept a strict watch on his uncle. - -About midnight, perhaps, suddenly the old man began to moan and groan, -muttering strange words very loudly, the sounds increasing in -intensity. Interspersed with these mutterings were the sounds ʼĕñʻ, -ʼĕñʻ, ʼĕñʻ. Suddenly arising from his couch, he moved about on his -knees, meanwhile uttering the same sounds and words as the youth had -first heard. Then, with one great cry of ʼĕñʻ! he cast himself on the -fire and pushed with his feet and hands the huge firebrands that had -accumulated over toward the place where lay his nephew. Seeing this, -the nephew, quickly uncovering himself, leaped up just in time, for the -great pieces of burning logs fell blazing where he had just lain. -Running over to the opposite side of the fire, he took down from its -resting place the war club of his uncle. His uncle then being close to -him, groping around on his knees and uttering dark words, the youth -struck him a blow on the head, saying at the same time, “What is -causing you to see marvels?” and again raised the war club to deliver -another blow. But the dream of the old man ceased at that time, and the -uncle took a seat at one side of the fire, and the youth took a seat on -the opposite side. Thereupon the uncle said to his nephew: “Compliance -with what the dream commanded me is of the utmost difficulty.” The -youth answered: “Well, what did the dream command you to do?” The uncle -made reply: “It commanded me, saying, ‘You two shall hazard your -lives’; it said to me that we two must ‘take the roof off the lodge.’” -The youth replied: “So let it come to pass. What it has commanded -amounts to nothing.” - -Then the two men returned to bed for the remainder of the night. Very -early the next morning the youth went to the spot where the skull of -his uncle protruded from the ground. When he reached the place, the -uncle addressed him: “Well, what happened during the night?” The young -nephew answered: “Well, he says that he and I shall hazard our lives by -trading objects this very night which is approaching.” To this -statement the uncle replied: “I have been saying all along that he is -determined to outmatch your magic power (orenda), as is well known. It -is his manner of doing things. He will request something which you do -not possess, and if it so be that you can not obtain it at once, -something direful will happen to you—you die, paying the penalty by -your death. Now I know that he will request the entrails of a bear from -you, for the very reason that you have them not. Then you must proceed -in this manner: You must go out and find a wild grapevine. When you -have found it you must unwind the vine and cut off a sufficient -portion. This you must rub between your hands and blow on, and -instantly the vine will become the entrails of a bear. You must say, ‘I -want the fat entrails of a bear.’ Make haste in what you are about to -do, for I know that he has completed all his preparation at the lodge.” -So the youth went forth to hunt for a wild grapevine, and found one -which was wound around a support. Cutting off at once what he required, -he began to straighten out the length. Next he fastened the coils -together by means of bark cords, and by rubbing it with his hands and -blowing on it he soon transformed the vine into the fat entrails of a -bear. - -Returning to the lodge, the youth addressed his old uncle thus, “Oh, my -uncle! I return fully prepared,” to which the uncle answered: “So be -it; you just go to the end of the lodge.” The nephew replied: “So be -it.” Thereupon the uncle added: “It is not certain whether I shall go -now or later. But you must be in an expectant mood there.” Then the -youth started, passing along on the inside of the lodge, which was very -long. When he reached the end of the lodge he was surprised to see -there the signs of a fire, one which had burned perhaps a long time in -the past. He took a seat there, for he was ready for the work ahead of -him. It was not very long afterward when at last the old man began to -sing in his own place: “Yuʹʻhĕñ, yuʹʻhĕñ, he and I are bartering; -yuʹʻhĕñ, thou Gādjisʹdodoʻ, thou who art a nephew, yuʹʻhĕñ.” This he -repeated in a loud voice, and the song was heard by all the wizards and -sorcerers dwelling along the borders of the land, all of whom said one -to another: “Now again his intended victim is his own nephew.” - -Making his way up to the place where his nephew was sitting, the old -man said: “Now, I am come to barter.” He carried in his hand a piece of -bark on which lay several pieces of meat. The youth answered: “What -shall I give you?” The old man, in accordance with the custom on such -occasions, replied: “I can not tell what it shall be. Perhaps you have -the flesh of the raccoon?” The youth rejoined: “I will give it to you.” -The uncle answered: “No; not that.” The youth then said: “Turkey meat; -that I will give you.” The uncle replied: “No; not that.” Then the old -man again began singing, “Yuʹʻhĕñ, he and I are bartering; yuʹʻhĕñ, -yuʹʻhĕñ, thou Gādjisʹdodoʻ, thou who art a nephew; yuʹʻhĕñ, yuʹʻhĕñ.” -At this moment flames burst out all around the place where Gādjisʹdodoʻ -was sitting. In defense, the youth said: “Djiʹ, djiʹ, djiʹ. Oh, my -uncle! verily, you mean the entrails of a bear, the very fat entrails -of a bear, which I have.” As soon as he had ceased speaking, the flames -went down. Drawing forth the entrails of the bear (which he had -prepared), the youth gave them to his uncle. They exchanged the pieces -of meat for the bear’s entrails. The old man said: “I am thankful for -these.” The youth then thought to himself: “I will go back to my place -as soon as I think he has returned to his own seat on his side of the -fire.” As he started, the old man again began to sing: “Yuʹʻhĕñ, -yuʹʻhĕñ, he and I are bartering; thou Gādjisʹdodoʻ, thou who art a -nephew; yuʹʻhĕñ, yuʹʻhĕñ.” Believing that his uncle had resumed his -seat, the nephew returned to his couch, where he found the old man -sitting, smoking. The old man said merely: “We, oh, my nephew! have now -finished this task.” - -The next morning the youth again went to the place where the skull of -his other uncle was protruding from the ground. When he arrived there -his uncle asked him what had taken place last night. In answer, the -youth related in great detail just what had come to pass between the -old man and himself. He told him all very carefully. Thereupon this -uncle said: “Now, it is a fact that he is collecting more logs and -putting them on the fire and near it, for he will again make a large -fire this very night. And it is, too, a fact that when he has his dream -tonight, he will say in his own mind that he desires the liver of a -bear. This you do not possess. Be brave and do your very best. This -time you must hunt for fungi that grow on old rotten logs. These you -must procure—two in number—and you must treat them in the same manner -as you did the grapevine, and at once they will become bear’s livers. -So, now, go out hunting for these things.” The youth at once started on -his quest for fungi in the forest. He was not very long in finding the -two that he required for his purpose. At once he rubbed them with his -hands, saying at the same time: “Let these soon become bear’s livers.” -Immediately the transformation took place as he wished. - -Then he started for the lodge, where dwelt his uncle. Arriving there, -he said: “Oh, my uncle! I have now returned.” He saw that the fire was -a great one. Night came on at last, and the two lay down to sleep, but -the youth did not fall asleep. It was perhaps midnight when suddenly -the old man began to moan and groan with increasing force and loudness; -all at once he arose and crawled around there on his knees. Finally, -with a loud cry, ‘ĕñʻ, he threw himself on the fire. At once large -pieces of wood, all ablaze, fell in every direction, some in the -direction of the youth’s bed. Quickly arising and crossing over to the -opposite side of the fire, he took down the war club of his uncle, and -seeing the head of the latter close to him, moving from place to place, -he struck it a blow with the club, at the same time saying: “Oh, my -uncle! what is causing you to see marvels?” Then quickly he raised the -club for another blow. Suddenly, however, the dream ceased, and the old -man exclaimed, to avoid another blow of the war club: “It has stopped -now.” Having said this he drew aside and took a seat. The youth did -likewise. Addressing his nephew, the old man said: “Oh, nephew! -Compliance with the command which the dream gave me is very difficult -indeed, yea, dangerous.” The youth asked: “What did it command you?” -The uncle answered: “Why, it commanded me, saying you and he must -barter by exchange, you and your nephew; and it commanded also that -this must take place early in the morning, and that a calamitous thing -would happen to you if it should come to pass that the barter by -exchange failed to take place before midday.” The youth replied: “So be -it; we will attend to this matter in the morning.” Then the two -returned to their respective beds. - -Very early the next morning the old man, having arisen, again addressed -the youth: “Now you must go once more to the end of the lodge.” Having -gone there, the nephew kindled a fire. All at once the old man in his -place began to sing again, as before: “Yuʹʻhĕñ, yuʹʻhĕñ, he and I are -bartering by exchange; thou Gādjisʹdodoʻ, thou who art my nephew, -yuʹʻhĕñ, yuʹʻhĕñ.” As he sang the youth saw that he came toward him. -Having arrived at the end of the lodge occupied by his nephew, the old -man said: “Oh, my nephew! I come to barter by exchange.” The latter at -once replied: “So let it be; what, then, shall I give you?” The uncle’s -answer was: “Oh! you have it certainly. You have what I desire.” At -this, then, the youth began to offer his uncle the things which he -ostensibly guessed the old man desired. When he had consumed sufficient -time to mislead his antagonist, he finally exclaimed: “Oh, my uncle! I -believe that you indeed want the liver of a bear—the fat liver of a -bear.” Quite deceived as to the mental acuteness of his nephew, the -uncle replied: “I am very thankful for this.” Then they two made the -exchange, and the old man returned to his own end of the lodge, -carrying on his back the package of liver. As he went along he sang his -song: “Yuʹʻhĕñ, yuʹʻhĕñ, he and I are bartering by exchange, yuʹʻhĕñ, -yuʹʻhĕñ; thou Gādjisʹdodoʻ, who art my nephew, yuʹʻhĕñ, yuʹʻhĕñ.” Thus -the uncle returned to his seat. When the youth thought that the old man -had reached his own part of the lodge, he returned to his own bed. When -he had reached it the old man said to him: “Now, what the dream -commanded me has been fulfilled. I am thankful, too.” - -Then the youth, having made the necessary preparations, departed, going -to the place where the skull of his other uncle protruded out of the -ground. On his arrival there, the uncle said to him: “Well, what -happened?” The nephew answered him: “Oh! we completed the exchange, and -I passed through the test without mishap.” To this the uncle rejoined: -“Now you must hasten to return to the lodge. It is your turn to have a -dream of that kind. You, too, must kindle the fire by gathering great -logs, so that you may have a great fire. As soon as midnight comes it -is for you to do just as your uncle did, and as soon as he strikes you -a blow with his war club, you must say: ‘It is now ceased. Difficult -and sinister is what the dream commanded me to do.’ Then your uncle -will ask: ‘What did it command you to do?’ In reply you must say that -it commanded you to have your uncle seek for the wish [word] of your -dream; and it said, too, that a direful thing should happen to your -uncle should he have failed to divine your dream’s desire by midday. A -small round squash, which is growing on a vine planted by your uncle -beneath his bed, is what you must desire in your dream. He prizes this -squash very much, believing that his life depends on it. You must say, -‘Yes’ only when he names this squash as the thing desired for you by -your dream. So now quickly return to the lodge and get ahead of him in -making the preparations for kindling a great fire tonight. You must -make the fire, and you must gather large logs to maintain it in full -blaze during the night, for you must have a fine fire.” - -So the youth returned to the lodge, and when he arrived indoors he said -to his uncle: “It is now my turn to make a good fire, and I will kindle -it well, because I think we shall have a very cold night.” Then -gathering together many large logs and pieces of wood, he proceeded to -put them on the fire in order to have a fine blaze for the night, as he -had been told to do. Nighttime having come, they lay down to sleep. No -word of conversation passed between them. About midnight the youth -began to moan and to groan, saying, ʼĕñʻ, ʼĕñʻ, ʼĕñʻ. In a short time -he arose from his bed groaning then very loudly, and without further -act, he cast himself on the fire, scattering in all directions with his -feet and hands the blazing firebrands, some of which went in the -direction of the bed of his uncle. The latter, having been awakened by -the groaning, quickly arose to avoid the firebrands. Then saying, “What -has happened to you?” took down his war club, and seeing the head of -his nephew moving about close to him, struck it a blow with the club, -which resounded with a băʼʻ, very loud. Immediately he raised the club -to strike another blow, but at that moment the youth said: “Oh, uncle, -it has now ceased.” After regaining his composure, he continued: “Now, -what the dream commanded me to do is very difficult of fulfillment, -although a severe and cruel penalty is the price of failure to perform -its mandate.” Thereupon the old man asked: “What did it command you to -do?” The nephew replied: “It ordered me to have my uncle seek for the -desire of my dream, to divine its word in other terms; and if my uncle -is not able to divine the word of the dream by midday, something cruel -and sinister will befall his body.” The uncle’s answer was: “So be it. -It has no great significance.” Then the two lay down again to sleep. - -Very early in the morning the youth arose and, after making his usual -preparations, said to his uncle: “The time has now come for us to -begin.” The uncle replied: “So be it; I am ready.” While they were -taking their places the old man remarked: “Verily, you must give me a -clue to the ‘word’ of your dream.” But the nephew answered: “That is -not at all the custom in such cases, and it is certain that the reason -it is called ‘the seeking of one’s dream word’ is that no clue shall be -given.” At this reply the old man exclaimed with mock surprise, “Wuʻʹ! -this is indeed an astonishing thing”; but he failed to make his nephew -agree to give him a small clue to the thing he had dreamed. - -Thereupon the old man began to ask the questions necessary to ascertain -the dream desire of his nephew. He asked: “It may be that you desire my -pouch?” His nephew answered: “No; that is not what I desire.” The old -man continued: “It may be that you desire, possibly, my raccoon-skin -robe?” The answer came: “No; that is not what I desire.” The next -question was: “It may be that you desire flesh of the bear?” In disgust -the nephew answered: “Wāʻʹ. No, no! I do not want that.” The uncle -ventured: “It may be, it is probable, you desire the flesh of the -raccoon?” The youth answered: “No; that is not what the dream -indicated.” Another question from the uncle: “It may be, perhaps, that -you desire the flesh of the turkey?” His nephew said: “No; that is not -what is required.” Again the uncle asked: “It may be, perhaps, that you -desire the flesh of the deer?” The nephew rejoined: “No; that is not -what the dream indicated.” Meanwhile the uncle and his nephew kept -walking up and down in their respective places. Again the old man -asked: “It may be, perhaps, that you desire my war club?” But his -nephew replied: “No; that is not what I desire.” At last the old man -spoke, saying: “Well, what, indeed, will take place? I moreover have -the thing, but I would like to know what I have asked?” The nephew -answered in disgust: “Wuʻʹ, you know that it is not the custom that -there should be a lot of talk about such things when one is seeking the -‘dream word’ of another.” He did not give any intimation to his uncle -as to what his dream had indicated to him, but he kept looking up at -the sun to see how near midday it was. On resuming the struggle of -questioning and replying, the uncle said: “It may be, perhaps, that you -desire what I prize very highly—my fetish, which is very fine and with -which I hunt,” at the same time showing it to his nephew to cause him -to desire it. But the nephew answered merely: “No; that is not what my -dream indicated to me.” It was then nearly midday. The old man, going -to and fro and stopping now and then to ask the questions, would hang -his head, saying to himself: “I wonder what can be the thing that my -nephew desires.” Addressing the youth, he said: “It may be, perhaps, -that you desire what I have prized highly, too, for a long time, -namely, the otter fur which is white in color?” But the nephew replied: -“No; that is not what I desire as answer to the demand of my dream.” -Again looking up at the sun to see how near midday it was, and finding -that it was very near the time for the contest to close, the old man -said: “It may be, perhaps, that you desire what, too, I have prized and -kept carefully in divers places, namely, my marten fur?” The nephew -impatiently answered: “No; that is not what I desire at all.” At once -he began to sing, for the time was about up. He said as he sang, -“Yuʹʻhĕñ, yuʹʻhĕñ, he and I are bartering by exchange; yuʹʻhĕñ, -yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs, my uncle, yuʹʻhĕñ, yuʹʻhĕñ.” Now the uncle was -moving around on the opposite side of the fire. Suddenly, after the -singing had commenced flames burst up all around the old man with the -sound dauñʻʹ! At once he protested to his nephew, saying, “Go slow, go -slow, with that, oh, nephew!” As the time had not quite expired, the -nephew permitted the flames to go down again, whereupon the uncle said, -“Oh, my nephew! you have been exceedingly rude with me.” But the nephew -replied: “I can do nothing in this matter, for this has all been -planned for me in advance. So I can do nothing.” As the time (midday) -was soon to expire, the nephew again began to sing the song he sang at -first, “Yuʹʻhĕñ, yuʹʻhĕñ, he and I are bartering by exchange; yuʹʻhĕñ, -yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs, my uncle, yuʹʻhĕñ, yuʹʻhĕñ.” As before, flames -at once burst all around the uncle as he stood on the opposite side of -the fire. At once he exclaimed, “Oh, my nephew! do not be so hard in -this thing.” But the youth again began singing: “The time is now up. -Yuʹʻhĕñ, yuʹʻhĕñ, he and I are bartering by exchange; yuʹʻhĕñ, yuʹʻhĕñ, -Sʻhogoⁿʻʹgwāʼs yuʹʻhĕñ, yuʹʻhĕñ, my own uncle, yuʹʻhĕñ, yuʹʻhĕñ.” - -Thereupon the old man fled to the top of his bed, on which he jumped -around in an effort to avoid the pursuing flames. From that spot he -spoke to his nephew, saying, “Oh my nephew! I have now overtaken your -‘dream word.’ You indeed desire—I have thought so all along—what I have -planted, native squashes called djisgoñtʼăʻ, which has now its fruit.” -At once the youth said, “Kuʻʹ, I am thankful for this fulfillment of -what my dream word required.” Thereupon each resumed his seat in his -wonted place, and the uncle said, “Do you know the history of the -custom of ‘seeking for one’s dream word’?” The youth replied, “Yes, I -know it—one shall give up at once what the dream has indicated when he -shall have divined what it desires.” The old man, in an attempt to -outwit his nephew, said, “It is customary too, I know, for me to make -something identical with what you demand as your dream word.” But the -youth could not be moved, saying, “Now; that is not at all right.” The -old man persisted, however, saying: “It is, nevertheless, customary -that one should make an object resembling the thing desired. So I will -do this, and that, too, I will give to you.” The youth did not agree to -this, but answered, “That is not in the remotest sense what the dream -commanded, that you should give me something artificial.” - -With these words the youth again arose and began to sing again, -“Yuʹʻhĕñ, yuʹʻhĕñ, he and I are bartering by exchange; yuʹʻhĕñ, -yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs yuʹʻhĕñ, yuʹʻhĕñ.” With a loud dauñʹ! the -flames once more burst forth around the old man, and a scene similar to -the former took place. Finally the old man was forced to surrender, -saying, “I shall now give you what your ‘dream word’ desired.” -Thereupon both resumed their seats. The uncle then said to his nephew, -“It is, indeed, a fact that I live by it; so now I shall give it to -you.” With these words he uncovered the plants by raising and removing -his bed. The nephew on his side was watching intently what was going on -in the apartment of his uncle. He was surprised to see planted there -under the bed a patch of squashes, and he saw his uncle gather a -squash. Covering the plant again, he gave the squash to his nephew, -with the remark, “You must carefully preserve this thing.” The youth -answered: “So be it. Now, the matter which was at issue has been -settled.” - -After making his usual preparations the nephew went to the place where -his other uncle’s skull protruded out of the ground. When he arrived -there the skull said to him, “Well, what happened?” The nephew -answered, “Everything that you said came to pass just right, and I have -brought here what he gave up to me.” Drawing it forth, he showed it to -his uncle, who said: “That thing, in fact, is what I meant. There is -still another thing. It is a fact that a sister of yours is there too, -inclosed in a bark case which is set up under his bed whereon he is -accustomed to lie down—under your uncle’s bed. That, also, you can -remedy by overcoming him in this matter; so you must set your desire on -this thing. This must be what your ‘dream word’ shall command you to -obtain for your health and welfare. So return home at once and make the -necessary preparations for having another great fire tonight. You must -collect large logs and place them on the fire. Hasten and do not permit -him to be quicker than you are. Be brave. Have no pity on him, for he -will overmatch your orenda (magic power) if you fail to exert it to the -utmost.” - -The youth hastened back. Having arrived in the lodge, he said to his -uncle, “Now I think I will again kindle a good fire, because we may be -going to have a very cold night.” So, gathering together a number of -logs and large pieces of dry wood, he placed them in a pile, and with -smaller pieces of wood he kindled a great fire for the night. - -Night having come, the two retired to rest, each on his own side of the -fire. About midnight the youth again began to moan and groan loudly, -and the moaning became louder and louder. In a short time he got off -his bed and crawled around on his hands and knees. Next, without -further warning, he threw himself on the fire, scattering the -firebrands over the place where lay his uncle, who at once arose, -saying, “What has happened?” Taking down his war club and seeing the -head of his nephew close to him, he struck it a blow with the club, -which resounded with a very loud băʼʹ! As he raised the club for a -second blow, the youth exclaimed, “Oh, my uncle! it has now ceased,” -whereupon the uncle addressed him, saying, “What is causing you to see -visions?” His nephew replied, “What it commanded me to do is baleful -unto death if not fulfilled.” The uncle asked further, “What did it -command you to do?” The nephew answered: “The thing it commanded is -that you shall again ‘seek to divine the word of my dream’ tomorrow; -and if you shall not have divined the ‘word of my dream’ before the sun -shall have reached the zenith evil shall befall your person.” The old -man mockingly retorted, “Let it be so,” drawing out the expression. -Thereupon they both returned to their beds, on which they again lay -down for the rest of the night. - -The next morning the youth arose, and after making his usual morning -preparations, said to his uncle, “The time has now arrived for what I -have been commanded to do; so let us begin.” As before, the uncle -mockingly said, “So let it be,” once more drawing out the expression to -indicate his contempt for his nephew. - -After a moment of silence the old man said, “Oh, my nephew! you will -just give a small clue to the ‘word of your dream.’” His nephew -replied, “You know that is not the custom on such occasions, for the -reason that it would be of no use to make ‘seeking the word of a dream’ -a test if one should furnish a clue. Come, then, let us begin.” This he -said with some impatience, knowing full well that the uncle was only -seeking to cause him to make some error in the test. - -So the old man began by asking, “Perhaps you may mean in your desire, -suggested by the ‘word of the dream,’ the flesh of the moose?” But the -youth replied, “No; that is not what is desired.” The old man asked -again, “Perhaps you mean in your desire, suggested by the ‘word of the -dream,’ the flesh of the bear?” And the youth answered, “No; that is -not what is desired.” The uncle once more asked, “Perhaps you may mean -in your desire, suggested by the ‘word of the dream,’ the flesh of the -raccoon?” But the youth answered, “No; that is not what is desired.” -Then the uncle asked the same question regarding the flesh of the deer, -the turkey, the fat entrails of the bear, the liver of the bear, and -various other substances, receiving from his nephew in each instance a -negative answer. Finally, he asked, in an attempt to throw the youth -off of his guard, “Oh, my nephew! what can you mean? What is it you -desire?” But the youth, alert and crafty, replied, “Pshaw! are you not -seeking to divine the ‘word of my dream,’ and still you want me to give -you a clue to it?” The old man replied, “But I have now named all the -things that I own.” He kept walking up and down in his own part of the -lodge. Again the time was nearly up—it was almost midday. So the old -man said, “Well, so be it; perhaps you may mean in your desire, -suggested by the ‘word of the dream,’ my leggings?” His nephew -answered, “No; that is not what is desired.” Once more the uncle -suggested, “My breechclout?” The nephew answered as before, “No; that -is not what is desired.” Then the old man, seeking to gain time, -remarked, “I am wondering, Oh, my nephew! what it is that you desire?” - -Then the nephew, becoming wearied with the dilatory tactics of his -uncle, began to sing, as before, “Yuʹʻhĕñ, yuʹʻhĕñ, he and I are -bartering by exchange; yuʹʻhĕñ, yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs yuʹʻhĕñ, -yuʹʻhĕñ, he is my uncle, yuʹʻhĕñ, yuʹʻhĕñ.” Again the flames burst up -out of the ground all around the place where the uncle was standing, -with the sound dauñʻʹ. Thereupon the old man exclaimed, “Oh, my nephew! -do not be too hasty with that thing.” As the time had not yet fully -arrived to end this test, the youth willed that the flames subside, and -with the sound dauñʻʹ they quickly subsided. - -Then the old man resumed his questions, saying “Perhaps you may mean in -your desire, suggested by the ‘word of the dream,’ my otter-skin robe?” -The nephew replied, “No; that is not what is desired.” Next the old man -named “my bow and arrows, which I so dearly prize?” - -The nephew, Gādjisʹdodoʻ, was walking to and fro in his own part of the -lodge, looking every now and then to see whether the sun had reached -the meridian, for he knew well that the time was almost up. Finally, to -test the endurance of the old man, he again began to sing, using the -words of the song for this kind of a ceremony: “Yuʹʻhĕñ, yuʹʻhĕñ, he -and I are bartering by exchange; yuʹʻhĕñ, yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs -yuʹʻhĕñ, yuʹʻhĕñ, and he is my uncle, yuʹʻhĕñ, yuʹʻhĕñ.” - -With a loud dauñʻʹ the flames again burst forth from the ground all -around the old man, who now climbed up the bark wall of the lodge to -escape them, at the same time crying out, “Oh, my nephew! do not be too -hasty with that thing.” Knowing his mastery of the old man, the youth -willed once more that the flames should subside, and they did so. -Whereupon the old man descended from his place of refuge on the bark -wall. - -The old man said to his nephew, “At no time must you lay the heavy hand -of punishment on me;” but he would not admit defeat. The youth -answered, “The time is now nearly up, and I can not change in any -manner the command given me by the dream.” With these words he again -began to walk to and fro, singing his wonted song, at which the flames -burst forth once more from the ground all around the place in which the -old man moved, burning his hair and even his eyelashes. - -At this moment the old man cried out, “I have now divined the ‘word of -your dream.’ I have thought all along that perhaps what you desired is -the small woman in a bark case standing under the bed whereon I usually -rest. She is, indeed, very small. That is, perhaps, what you desire?” -The youth replied: “I am thankful. Set her in the place where people -usually sit in the lodge.” For answer the old man said: “You would -agree, perhaps, that I make a bark case, a very small one, and also -make a small doll which I should fasten in the bark case. This is just -the way they do when they ‘divine the dream word’ [434] of anyone.” - -Combating his uncle’s attempt to have the command of the dream changed -and therefore made entirely void, the nephew said to him, “The dream -did not tell me that the command should be carried out by means of an -artificial thing.” At this he again began to walk to and fro in his own -part of the lodge, singing, as before, the potent song, which caused -the flames again to burst out of the ground and completely cover the -old man, Sʻhogoⁿʻʹgwāʼs, as he sat on his bed. At once he exclaimed, “I -will now give up what you desire.” The flames went down with a roar. - -Still attempting to thwart his nephew by sly cunningness, the old man -said: “It is the custom to make something resembling that which the -‘word of the dream’ commanded to be produced and which customarily is -given to the one who has dreamed; and it is now my purpose to make a -bark case resembling the one which is lying under my bed, and in which -shall be the representation of a woman. I shall make it fine and -beautiful. I will give it to you.” The youth replied: “You know that -now the time is up for you to do your part, and yet you delay, although -you have asked me not to be too heavy handed with you. So at once give -me what is required by the ‘word of the dream.’” - -Seeing that it was of no use trying to outwit his nephew, the uncle -went over to his bed and, raising it up on one side, drew from under it -a small bark case, in which was the small woman. She was indeed very -small. As he drew her forth she was winking her eyes, and as she saw -her brother she smiled pleasantly. The old man gave the case to his -nephew without further resistance. Then the youth prepared her to take -her away. It was very cold, being winter, so he wrapped her up in furs -in a close bundle and replaced her in the bark case, which he carried -on his shoulder out of the lodge. - -The youth directed his course toward the place where the skull of his -other uncle protruded out of the ground. He arrived there bearing on -his shoulder the case of bark. His mysterious uncle said to him, “Well, -nephew, what has happened since you were here the last time?” The -nephew replied, “Everything you said has come to pass as you desired.” -The uncle answered: “Now it is your other uncle’s turn to kindle the -fire, and he is gathering the necessary fuel for it. This is what your -uncle is now doing. So perhaps you will return there never to come back -here alive. When you reach your lodge he will have completed his -preparations, and the fire too will be a great one. It shall be your -duty to watch him carefully during the night. Just at your back—behind -you—shall stand the case of bark containing your sister. At midnight -your uncle will be suddenly roused again, I know, by an evil dream, and -will again scatter the firebrands in all directions. Some will fall -over your bed, and so you must be up and out of the way. At the first -symptoms of his dream you must leap up and, going over to the opposite -side of the fire, you must take down his war club and strike him a blow -with it; then at once raise it for a second blow. When he shall say, -‘Now it has ceased,’ you must ask, ‘What thing is causing you to see -marvels?’ Then he will answer, ‘The thing that the dream has commanded -me is baleful and difficult of accomplishment.’” - -The nephew asked, “Well, what did the dream command you to do?” The -uncle replied, “It said that when daylight came again I must haul you -around in a sledge made of green, fresh-peeled bark, ten times around -this lodge, and that you must be entirely naked. You know that this -lodge is very long. It said also that something evil would befall you, -should you, my nephew, fail to see that this desire is carried out as -the dream has declared it.” - -The nephew, Gādjisʹdodoʻ, answered, “Let it be so.” The two thereupon -returned to their respective beds, and there they lay down to rest and -sleep. - -Very early the next morning Sʻhogoⁿʻʹgwāʼs arose, saying to his nephew, -“Oh, my nephew! I am now going to fetch the bark sledge required for -our purpose.” To this the youth Gādjisʹdodoʻ replied, “So be it.” The -old man went out, and it was not long before he reentered the lodge, -saying, “I have now completed my preparations out of doors; now we two -will go out there.” They went forth, and the old man at once began to -wrap the youth in the newly stripped bark which he had prepared for the -purpose and to bind him very closely with bark cords. After coming out -of the lodge the old man had said, “Now undress yourself fully,” and -there in front of the doorway the youth undressed himself. There stood -the bark sledge. On coming out the old man had told him, “You must lie -down upon this thing.” It was winter and very, very cold. The wind was -severe, and the snow was blustering. When the youth lay down on the -bark sledge the old man wrapped him up with the bark sides and tied him -therein securely, saying as he did so, “I am doing this lest you should -fall when I start to run.” Finally he said, “Oh, my nephew! I am now -ready.” The nephew, Gādjisʹdodoʻ, answered, “So be it.” - -Next the old man drew a starting line and began drawing the sledge -around the lodge very swiftly. While running, the old man sang: “I am -dragging him in a sledge, I am dragging him in a sledge, I am dragging -him in a sledge. He is Gādjisʹdodoʻ, you who are a nephew. I am -dragging him in a sledge, I am dragging him in a sledge,” etc. Having -gone around the lodge once and having returned to the doorway of the -lodge, Sʻhogoⁿʻʹgwāʼs said, “Oh, my nephew! are you alive?” -Gādjisʹdodoʻ answered, “I am alive.” At this the old man said, “This is -once around,” and started again drawing the sledge around the lodge, -singing, as before, while he ran. - -Having gone around the lodge a second time, the old man said, “Oh, my -nephew! are you alive?” The nephew replied, “Hōʹ, I am alive.” Saying, -“This is the second time,” the uncle again started around the lodge. -The weather was indeed very cold, and no one who was entirely naked -could possibly live in weather so severe (except he be a very great -sorcerer). - -Having returned to the doorway of the lodge, the old man again asked, -“Oh, my nephew! are you alive?” and the youth replied as before, “Yes; -I am alive.” Every time the old man started to drag the sledge he began -singing the same song with the same words. Thus they made a circuit of -the lodge nine times, when the youth in his reply to his uncle’s usual -question pretended to be nearly dead, answering in a very feeble voice, -that he was still alive. To this his uncle exultingly rejoined, -“‘ĕñʻʹhĕñ!” meaning by this exclamation, “I thought you would not -last.” So the old man gleefully started dragging the sledge around the -lodge again, and he sang the same song with the same words. When they -had returned to the doorway of the lodge they had completed the tenth -circuit of the lodge, as decreed by the old man’s ‘dream word.’ Again -the old man asked, “Oh, my nephew! are you still alive?” With a strong -voice the nephew answered, “I am alive.” To this the old man rejoined -in surprise, Wuʻʹ! (an exclamation of wonder). - -Then the old man proceeded to unfasten the youth from the sledge and -from the bark wrappings with which he had so closely secured him, -ostensibly to keep him from falling off the sledge. As they two -reentered the lodge the old man said, “Oh, my nephew! now that which -was commanded me by the dream has been fulfilled.” The nephew replied, -“So be it,” and taking up the bark case in which was his sister, he -placed it on his back, carrying it by means of the forehead strap. He -then went directly to the place where his uncle’s skull protruded from -the ground. When he arrived there bearing his sister on his back, his -uncle of the skull asked him, “Well, my nephew, how have things gone?” -The nephew replied, “Everything that you advised me to do has been -satisfactorily accomplished.” Thereupon the uncle said to him: “You -must hasten back to the lodge, for it is now your turn to kindle a -great fire. You must say to your uncle, ‘I am gathering wood and fuel -to build a great fire, for I think that tonight we shall have a very -cold night.’ And tonight about midnight you must dream and groan; then, -quickly arising, grope on your hands and knees, and finally cast -yourself on the fire, scattering the firebrands in all directions, -especially toward the bed on which your uncle lies. When he arises and -strikes you a blow on the head with his war club, you must quickly say, -‘It has now ceased,’ for he will raise the club at once to strike a -second blow. He will then ask you, ‘What is it that is causing you to -see marvels?’ You must answer, ‘Compliance with what my dream has -commanded me is most difficult, and the command is accompanied with -evil portent.’ When he asks you, ‘What did it command you to do?’ you -must say, ‘It commanded me to draw you, my uncle, in a bark sledge 10 -times around this lodge, and to require you to be naked, entirely so.’ -This is what you shall tell him when he asks what you have dreamed.” -The youth replied, “So let it be.” Continuing his advice, the uncle -said: “You must carefully guard the person of your sister. Be brave and -do not waver; do not agree to his proposal that he may not undergo the -test entirely naked, claiming this exemption on account of his great -age. This is what he will say, but do not consent to this proposition. -Now hasten back to the lodge.” - -Having returned to the lodge, the youth said to his uncle, “It is my -turn to kindle the fire today, for we shall have a very cold and stormy -night.” The uncle merely said, “I will care for your sister, of course, -for it is very cold.” But the youth replied, “Carrying her along with -me will in no wise interfere with what I am about to do.” So, carrying -his sister on his back by means of the forehead strap, he went forth to -gather wood. He kindled a great fire for the night and did not leave -his sister alone for a single moment. - -When night came, they all retired to their beds. The sister of the -youth remained in the bark case, which the youth placed between himself -and the bark wall of the lodge. About midnight he began to groan and -moan and utter incoherent words. Then, having arisen, groped around on -his knees, and finally cast himself into the fire, scattering the -firebrands in all directions, especially over the bed of his uncle. -Thereupon the old man leaped up, and seizing his war club, went across -the lodge and struck the youth a blow on the head, at the same time -asking, “What is it that is causing you to see marvels?” The youth -quickly answered: “It has now ceased. Compliance with what my dream -commanded me is most difficult, and the command is accompanied with an -evil portent.” The uncle at once asked, “What did it command you to -do?” The youth answered, “It commanded me to drag you, my uncle, in a -bark sledge 10 times around this lodge very early tomorrow morning. The -evil portent is that if this be not accomplished before midday some -great calamity shall befall your person.” The uncle merely replied, “So -let it be.” Then they retired to their respective beds. - -Very early the next morning the youth, Gādjisʹdodoʻ, arose and said in -a loud voice, “Oh, my uncle! I am now going after the bark sledge.” The -uncle answered, “So be it; it is well.” The youth went out, and soon -returning to the doorway, said, “Oh, my uncle! I am now ready; let us -go out and begin at once.” With these words he laid his bark sledge -down in front of the doorway. When his uncle came out the youth said, -“You must undress yourself.” But the old man said, “Just let me remain -dressed, for I am so very old.” His nephew, Gādjisʹdodoʻ, replied: “I -did not say that. So come, undress yourself.” And he began at once to -undress the old man. When the old man was undressed he lay down on the -bark sledge, and the youth quickly bound him fast to it with bark -cords. The old man kept saying, “You are binding me too closely; you -have made the cords too taut.” But his nephew replied, “Oh! I am a -swift runner, you know, and I fear that you may fall off. Oh! uncle, I -am now ready.” - -Then the nephew started dragging the sledge very swiftly around the -lodge, singing as he ran, “I am dragging him on a bark sledge, I am -dragging him on a bark sledge; Sʻhogoⁿʻʹgwāʼs, who is my uncle, I am -dragging him on a bark sledge; I am dragging him on a bark sledge.” The -uncle kept saying, “Oh, my nephew! the sledge is now going too fast.” -The youth did not slacken his terrific pace, however, and the sledge at -times turned over and over. Meanwhile the old man kept saying, “Oh, my -nephew! do not be so rude in this matter; it is going too fast.” But -the youth only answered, “That is, however, my speed.” When they got -back to the doorway the youth asked, “Oh, my uncle! are you alive?” The -uncle answered, “I am alive.” At this the youth at once started on the -run, singing the same song as that he used on the first trip. - -It now came to pass that all the great sorcerers and past masters in -wizard craft who dwelt on the borders of the land of this old man said, -“He has now overmatched his orenda, or magic power,” meaning that the -youth had overcome the orenda of his uncle. Thus spake the great -wizards. - -Having returned the ninth time to the doorway, the old man’s nephew -asked again, “Lo, my uncle! are you still alive?” Receiving no reply, -he looked down on the upturned face and saw that his uncle’s eyes were -frozen hard. Thereupon, he exclaimed, “Now, Oh, my uncle! you will -enjoy the bark sledge,” and without any hesitation he started on the -tenth circuit. Exerting all his speed and strength, he sped to the end -of the lodge, the sledge flying high in the air with the great speed, -turning over and over in its course. Turning away from the lodge, the -youth with a mighty effort swung the sledge far off to one side and let -it strike the ground, where he left it. It was so cold that when the -sledge struck the ground there was only a crackling of ice. - -Then the youth, Gādjisʹdodoʻ, returned to the lodge in which his sister -was still fastened in her case of bark. When she saw her brother -entering the lodge she smiled, and said, “Oh, my elder brother! I am -thankful that we both are still alive, having gone through what we -have.” The brother, taking up the bark case, placed it on his back, -carrying it with the forehead strap. Then the two went to the place -where their other uncle’s skull protruded from the ground. - -Having arrived there, this uncle said, “Well, my nephew, what came to -pass?” Gādjisʹdodoʻ replied: “Verily, I have overcome his orenda—the -evil potency of my old uncle, who is now no more. Let us all go back to -the lodge.” Reaching down, he drew his uncle up and caused him to -stand, and he stroked his body in order to restore his flesh, which had -been withered by the magic power of his evil-minded brother. When he -had accomplished this task, the youth said, “Now let us return to the -lodge.” - -Having arrived there, the youth unbound his sister and disengaged her -from the bark case. Then he stroked her body to restore it to its -normal size—to the size of a normal woman. When this task was -accomplished Gādjisʹdodoʻ said: “We now are again united in our full -number. We shall remain here in our lodge in peace and contentment, for -he who was in his time a mighty sorcerer has departed.” - -There, in that lodge, they dwell to this day. This is the end of the -legend of Gādjisʹdodoʻ and Sʻhogoⁿʻʹgwāʼs. - - - - - -119. THE LEGEND OF DEODYATGAOWEN - -In the long ago, in the times of the elder people, there lived in the -land toward the place of sunrise a wonderful tribe of human beings, at -a place called Dyohnyowanen (at the Great Lowland). - -It so happened that one of the young men dwelling there resolved to -make an expedition into the distant West, into the region through which -lay the path of the sun. The name of this young man was Dehaenhyowens -(He-Who-Cleaves-the-Sky-in-Twain).[435] To promote his design, he -persuaded his friends to prepare a great feast, to which all the people -should be bidden and at which, as was the custom of the country, he -should announce to the public his purpose of making an expedition into -the West to the end of the earth, in order to slaughter unknown men and -to obtain the scalps of the alien peoples whom he might encounter, -since the scalps would serve as tokens of the victors’ prowess and -craft in warfare. - -The feast having been prepared, the people were bidden to it. When they -had all gathered together in their ganonses (long lodge of public -assembly), and while they were enjoying the good things provided for -their entertainment the host, Dehaenhyowens, arose to make the speech -in which he announced his purpose with respect to the expedition, at -the same time calling for volunteers from among the young men to -accompany him and share his fortunes. He asked only for young men, -those who had just arrived at manhood (at the age of puberty). Further, -he informed those who might volunteer to accompany him that they would -have to renounce their lives, their kith and kin; that they must agree -on adherence to a unanimity of purpose and to continue their journey -forward no matter what kind of obstacles might present themselves; that -his own brother, Gaenhyakdondye (Along-the-Side-of-the-Sky), had -already volunteered to go with him; and that they two in the capacity -of war chiefs would lead the party should one be formed. Beside the two -brothers 28 others volunteered to share the lot of the two reckless -adventurers. So Dehaenhyowens appointed a time to start and a -rendezvous for the party, earnestly urging all to be prepared to depart -at the appointed time. - -When the day arrived, Dehaenhyowens notified by a messenger all the -volunteers, who eagerly presented themselves at the rendezvous. When -they had completed all their preparations, they set out, directing -their course toward the place of the sunset. - -As these warriors traveled on they finally came to a place in which -they found the habitations of a people whom they did not know. These -unoffending people they ruthlessly killed and scalped, and after this -bloody exploit they continued their journey toward the West. - -Having journeyed a short distance farther, they suddenly came to the -settlement of another people. At the dawn they attacked these people, -slaying all the males who did not escape in the darkness, and, having -scalped the slain, they passed on, still following the course of the -sun. - -A day’s journey farther on they came to the dwelling place of a third -people, whom they dealt with as before. Next morning they resumed their -march. They repeated their bloody exploits wherever they found a -village on the line of their march, continuing this slaughter for many -moons. - -After pursuing this course for a long time, the packs of scalps which -they carried on their backs became so heavy as to be burdensome. Of -course, a number of the band had been killed by the people whom they -had attacked, so it now happened that those who remained began to -complain of the weight of the scalps. One and all said, “It seems -advisable that we should now leave our packs of scalps here in some out -of the way place for safekeeping.” Finally their chief, Dehaenhyowens, -said: “It is probable also that we may now see what we are seeking—the -scalp of all scalps. This we could use to cover all we have. Moreover, -the kind of thing(s) which we bring with us would not spoil.” - -It was about this time that they fell in with a man so tall that -one-half the height of the tallest trees was the measure of his -towering stature. Then it was that Gaenhyakdondye -(Along-the-Edge-of-the-Sky, i.e., the Horizon) said: “Our good fortune -has brought about the accomplishment of the purpose of our expedition -upon which we had agreed—namely, that we should see in our hands a -large quantity of scalps. I think the next thing to be done is to -resolve to kill this man, whom we have met in this place. We shall then -become possessed of the large scalp about which my brother has already -prophesied. So let us attack him at once.” Immediately deploying, they -began to assault him, shooting arrows at him, and struck him with their -war clubs and stone hatchets, but they could make no impression on him -and failed to harm him in the least. At last the strange man said to -them, kindly: “What is it you desire to do? Do you imagine that you can -kill me?” They answered, “That is indeed our purpose, as it has been -our purpose on the journey hither to kill all who fall in our way, no -matter who they may be.” To this frank admission the strange man -replied: “The purpose for which you are banded together is not good. -From this time forward you must utterly renounce it and carefully -refrain from carrying it out. Know that it is quite impossible for you -to kill me. The reason I came to meet you here was to give you this -counsel. I watched you as you made your way to this place, and saw with -grief that you killed many people. I want you to know that the reason I -have come to meet you is that you have now committed wrongs enough on -innocent people; and I want you to know further that if you do not -cease from doing these wrongs you also shall die.” To this the leader -of the band, Dehaenhyowens, answered: “We are very thankful to you for -this good counsel, and we will try to abide by it. We will pass beyond -this point, as we have bound ourselves by a vow to attempt to reach the -place where the sun regularly sinks from view—the spot where the sun -goes to and fro.” Then the stranger said merely, “Do you, then, start -on your journey.” While they listened to him with bowed heads he -vanished, and they did not know nor see whither he went. - -When they realized that they were again alone they departed from that -place. After traveling a long time, finally they saw before them a very -large lake, which barred their progress straight ahead. When they saw -that there was apparently no means of crossing the lake, Dehaenhyowens, -the leader of the band, said, “What should we do to pass over this -lake?” Thereupon one of the band, who seldom uttered a word, said: “We -have made an agreement bound with a vow that no matter what the -circumstances or the obstacles might be, we would nevertheless pass -through them as we have done in the past. Now the time has indeed come -for us to fulfill our agreement.” Dehaenhyowens answered, “It is indeed -even as you have stated it. Come, then, it is thou who must take the -lead.” - -Then the man addressed started ahead, going out alone on the surface of -the lake. Thither did he go unflinchingly. Thereupon in turn each of -the others started in his wake, and crossed the lake safely. - -When they reached dry land on the farther shore, they stood still, -looking around and examining the new country. They were surprised to -see that the visible sky rose and fell at regular intervals.[436] As -they conjectured, it rose to the height of the tallest pine tree known -to them, and they saw, too, that the place from which it rebounded was -so smooth that it glistened. While they watched the rising and falling -of the sky they saw a large number of pigeons, which flew out from the -other side of the sky, and after flying around returned whence they had -come. - -Then Dehaenhyowens, the leader of the band, said: “What manner of thing -shall we now do? To be sure, here seems to be indeed the end of the -earth. It is evident, of course, that there is another country beyond -this sky barrier which is thus continually rising and falling.” Again -that member of the band who was never in the habit of speaking much -said, “You are of course well aware of the nature of the agreement by -which we bound ourselves together before we started away from home; -moreover, you know that those of us who are still alive number only -five. The opportunity now presents itself for us to do that on which we -all agreed; its fulfilment is now demanded of us; it is for us to act -in accordance with our agreement.” - -Thereupon the leader of the band, Dehaenhyowens, said, “Come, then; let -us now lay aside our burden of scalps in this place for safekeeping -until our return.” So each of the band carefully concealed his pack of -scalps in such manner that he would be able to find it should he ever -have the opportunity of passing that spot again. When they had -concealed the scalps Dehaenhyowens, addressing himself to him who had -last spoken, said, “Now, it is thou who must take the lead in passing -this obstacle in our path, for our path leads directly into that -farther country. We must pass so quickly under the sky as it rises that -we shall not be caught by it when it falls back again.” - -So the man who had been designated to take the lead, having reassured -himself, selected a favorable starting point for his dash under the -sky. Carefully timing the rising and the falling of the sky, he finally -dashed forward as swiftly as possible. His friends watched him run -onward until he had disappeared from view on the farther side of the -barrier. As the sky kept on rising and falling a second man, making -like dispositions, dashed forward, clearing the barrier as the first -had done, and disappearing from view on the other side. The third and -the fourth man had like success in clearing this obstacle. The sky, -however, did not cease from rising and falling back on its resting -place. - -It was then the turn of the fifth and last man to make the perilous -attempt. His four companions anxiously watched him making his -dispositions to clear the danger which they had safely passed. They did -not see him start, but as the sky arose they saw him still far from the -passage, and just as he entered it the sky fell back crushing him to -death. He had miscalculated the distance he had to run to reach the -passageway, and thus his career ended. - -Then the leader of the band, Dehaenhyowens, said: “Let us be thankful -that we have been fortunate enough to go through this danger, which has -taken one of our number. We now number only four, and we are without -arms or other means of defense. We know not whether we shall require -them or not. Now, I believe that we must depart hence and go forward. -It is very evident that we have arrived in a land quite different from -the one known to us. The light of this world is unequaled in its -brightness; the daylight of the land whence we started is like the -light of a starlight night compared with it. Now, let us depart hence. -We will go, seeking to find human beings, if there be such, who may -have a settlement here.” - -Without further parleying they started forward. As they traveled along -they saw that the trees of all kinds were very large and tall, and that -they were in full bloom; these trees were of surpassing beauty. The -travelers were greatly surprised to learn that the flowers supplied the -light of that world, and they also observed that all the beasts and -animals and birds possessed exceptionally fine bodies and presence. -They remarked, too, that they had seen nothing during their journey -thither so wonderful and strange. They saw with astonishment also the -exuberance of the growing grasses and plants, among which they beheld -in rich profusion the fruited stalks of the strawberry plants, which -were as tall as the grasses. During their entire journey thither never -had they found such large, luscious berries. - -Having gone some distance into the new country they were surprised to -see in the distance a great multitude of human beings, who were -assembled on the heath, which was the playground of that people; they -appeared to the travelers to be occupied with games of amusement. -Dehaenhyowens, the leader of the band, said, “What is to be done now, -my friends, seeing that we have arrived at the dwelling place of -strange human beings, and that we have nothing with which to defend -ourselves should they attempt to do us harm?” Thereupon, Gaenhyakdondye -said: “We have indeed made an agreement, as you know, that we should -forsake our kindred and our lives in order to accomplish the purpose of -this expedition. You know that each of us volunteered by ‘notching the -rod’ to carry out that agreement. If we are to die here, we can do -nothing to avoid such an end; we must not break our resolution and -compact to follow the path of the sun to the last. The only thing that -is certain in the case of our death is that our careers would end -here.” His brother, Dehaenhyowens, replied, “The matter stands even as -you have stated it; so then let us go forward to meet this people.” At -this they started toward the place where they saw a great multitude -assembled. In a very short time the anxious travelers came to a -standstill not far from the others. Looking around, they saw that the -inhabitants of the settlement were in readiness to witness a game of -lacrosse, and that the players were even then standing in their -accustomed places. - -In a short time the game commenced, and the vast multitude drew near as -interested spectators. As soon as it was fairly under way there arose a -great tumult; there was shouting and loud cries of excitement and -approbation caused by the varying fortunes of favorite players. The -great multitude rejoiced, and the new arrivals were greatly delighted -with what they saw. - -At this time one of the players exhibited great rudeness in his manner -of playing, striking right and left with his netted club without regard -to other players who might be injured by his recklessness. Thereupon a -person from the crowd, going up to him, said: “Do thou cease acting so -rudely; thy manner is too violent, because one who is rejoicing does -not act thus. So do not act thus again.” Then the players at once -resumed the game, playing as they never had played before. In a short -time, however, the player who had been cautioned to be more mild in his -methods of play exhibited again his violence toward his playmates. At -once the man who had before reprimanded him went up to him again and -said, “Assuredly, I forbade thee acting again so rudely as thou hast -done, yet thou hast disobeyed my request. Now thou shalt rest for a -time. Thou art too unkind and headstrong.” Thereupon, seizing the ball -player by the nape of the neck and by the legs and lifting him up -bodily, he bore him away. Not far distant stood a very large tree. -Thither the man carried the ball player, and having arrived near the -tree, he cast the youth against its trunk. Headforemost his body -penetrated the trunk, part of his head coming out on the opposite side, -while his feet still protruded on the nearer side. Then the man quietly -returned to the ball ground, and play was resumed. The game was -continued until one of the sides had scored the number of points -requisite to win, and then the players again mingled with the crowd. -Then the man who had imprisoned the rude player in the tree released -the prisoner, with an admonition to be more mild in his methods in the -future. On his return to the multitude the man told them that it was -time for them to return to their several homes, and they dispersed. - -It was then that this man, who seemed to be one of the chief men of the -settlement, came to the place where stood the traveling company of -Dehaenhyowens. As soon as he joined them he asked familiarly, “So you -have arrived, have you?” Replying to this question, Dehaenhyowens said, -“We have now arrived.” The man answered, “Assuredly, the reason that -you have arrived safe in this land is that one of your number began at -the very time of your departure from home to think, repeatedly -soliloquizing, ‘Oh, Thou Master of Life, Thou shouldst have pity on us, -so that we may pass through all the dangers which beset the -accomplishment of the purpose of our solemn agreement. But, if it so be -that we shall die on this earth, grant that we may also arrive in that -other land that is extant, where Thou thyself abidest, Thou Master of -Life.’ Every day, every night also, such was his mind. It was that -which was able to bring your bodies into this land—this elder country. -Moreover, you have fully accomplished that which I promised you when I -met you on your way hither. So now, let me ask you, who among you is -willing that I should restore his life; that is, refit his being?” - -Then one of the four travelers answered, “I am one that is willing; you -shall begin on me.” Then the man of the settlement, going to a tree -which stood not far distant and seizing it, bent it down to the earth; -he then stripped the bark in one entire piece from the trunk. Placing -this piece of bark on the ground, he said to the volunteer, “Now, do -thou come hither to me.” Thereupon the man who had consented to have -his body and being refitted went forward to him. Then the host placed -the man on the outspread piece of bark, while the latter’s three -companions intently watched him in what he was doing to their -companion; and they saw him begin his work. Having taken apart the -fleshly body of their companion, and unjointed all his skeleton, he -laid each several piece aside. And then he took each of the pieces, -each one of the joints of the bones, and wiped it very carefully. He -soon completed his task, washing all. - -He then began to join together all the bones and all the portions of -flesh in their proper relations. As soon as he had completed his task -he said to his guests: “Now I have refinished this work. What is solely -of the other world has been removed, for what is of the earth earthy is -out of place here. Now, my friend, arise again.” Then the man whose -body and being had been remodeled arose, and he stood erect and cast -his eyes around him. His host said to him, “Like unto what is your life -as you now feel it? Do you feel different from what you were before I -remodeled your body and being?” To this the renewed man replied: “The -conditions of my life are such that I feel immeasurably better, and -happier than I did before.” His host said to him, “If this be, indeed, -true, make the attempt to overtake and seize that deer standing yonder -in the distance. When the remodeled man started toward it the deer at -once fled in terror. The man ran swiftly in pursuit, and the deer had -not gone very far before he overtook and seized it. On bringing it back -to the place where his host stood, the latter said to him, “Now, -assuredly, your life has become a new thing—you have acquired the life -of this country.” - -The remaining three of Dehaenhyowens’ party, seeing how desirable was -the change brought about in the body and life of the other by having -him remodeled, said, “We, too, wish to have the same changes made in us -as were brought about in the body and life of our companion. So we ask -that the same be done for us, too.” - -Then the host of the band of Dehaenhyowens proceeded to renew and -remodel the bodies and the lives of the three who had last requested -him to do so. When he had completed this task he said to them as their -friend, “Now, I have recast all your lives; I have finished everything -that concerns and fits them for this country. We will now start to go -to the lodge, where you shall remain while you are in this country as -your home.” - -So the band of Dehaenhyowens and their host started. They walked -leisurely along, noting the many strange things which attracted their -attention on every side. They had not gone far before they reached a -very large lodge, into which their host led the party; here they saw a -very old woman who presided over the lodge. On entering, the host of -Dehaenhyowens and his friends said to the old woman: “I have brought -here those persons who, I said, would take up their abode here when -they arrived in this country. They shall remain here under your care -and keeping.” The aged woman, the mistress of the lodge, replied: “It -shall be even as you have said. These, my grandchildren, shall be one -with me here in this lodge.” Then, the man who had brought the visitors -there said: “Now I will go away. Make yourselves at home.” And he left -the lodge at once to attend to his own affairs. - -The mistress of the lodge said to her guests, to make them feel more at -home: “I am not quite alone, you see, in caring for the lodge, which is -very large. The male persons who dwell here are absent hunting; they -will soon return for the night. I will now prepare something for you to -eat.” Thereupon she set before them what was ready cooked in the lodge. - -When they first entered the lodge the band of Dehaenhyowens noticed -that the old woman was busily engaged in making a mantle for herself; -at intervals she held the work up at arm’s length to note the effect of -her labor. The visitors discovered also that human hair was the -material out of which the old woman was making her mantle. They saw, -too, that their aged hostess possessed a very small cur, which lay near -by on her couch. They were astonished to see that, when the old woman -left her work for a few moments, the cur quickly arose and, going over -to the place where the old woman had left her hair work, began to -unravel hurriedly but steadily all the work that the old woman had done -on her mantle. When the dog had nearly unraveled all the work the old -woman returned to continue her task. - -While the visitors were eating what the old woman had set before them -the male members of her household returned, each bearing a bundle. On -entering the lodge they said to the old woman: “We have returned. We -were fortunate throughout the entire expedition in killing much game.” -The mistress of the lodge said in reply: “Verily, be it known that a -short time ago Teharonhiawagon brought to this lodge the human beings -(oñgwe), who, he said, were coming to this country, and who, he said, -would abide in this lodge when they should arrive. They have arrived, -and these men here are they. Talk with them and become acquainted with -them.” Thereupon the men who had just returned to their lodge drew near -the visitors and conversed with them, saying: “We are, indeed, thankful -that you have arrived here safe. It is now a long time that we have -kept watching you on your way hither. Moreover, be it known, now that -we have seen one another, we are greatly rejoiced.” Then they mutually -stroked one another’s bodies, as was customary on such occasions, and -greatly rejoiced to become acquainted. - -Then the old woman began to prepare food for the returned hunters; and -when it was cooked the old woman called the men, saying, “Now, of -course, you will eat the food which I have prepared for you”; and the -men began to take their nourishment. Their manner of doing this seemed -most peculiar to the band of Dehaenhyowens; hence they intently watched -the hunters, who did not eat the food set before them. Instead, they -merely absorbed the exhalations of the food, it being the odor or -effluvium of the food that satisfied their hunger. When they had -finished their meal the old woman said to them, “It is now time, -perhaps, that you should go out to hunt game which our human guests can -eat, for you know that they do not eat the same kind of things that you -do.” - -Accordingly, the hunters started out of the lodge to seek game for -their guests. As soon as the men were gone the old woman took from the -headrest of her couch a single grain of corn and a single squash seed. -Going to the end of the fireplace, there she prepared in the ashes two -small hills or beds, in one of which she placed the grain of corn and -in the other the squash seed, and carefully covered them with rich -soil. In a very short space of time the visitors were greatly surprised -to see that the seeds had sprouted and shot out of the ground small -plantlets, which were growing rapidly. Not very long after this they -saw the cornstalk put forth an ear of corn and the squash vine a -squash. In the short space of a few hours these plants had supplied the -old woman with ears of corn and squashes. These she prepared to cook. - -By this time the men who were out hunting returned to the lodge, -bringing with them the carcass of a fine deer which they had killed. -This they speedily set to work to skin and quarter. As soon as they had -finished this task, the old woman set the venison, corn, and squashes -over the fire to cook in kettles on stone supports and hastened the -cooking by putting hot stones into them. When these things were cooked -she placed them in fine bowls of bark, which she set before the -visitors, bidding them to eat heartily. So Dehaenhyowens and his -friends ate their fill. - -It now came to pass that the aged woman said, “It is time, you will -agree, I think, for you to go again to hunt.” This she said to the male -members of her family. Then the visitors saw something very strange. -They saw the old woman take from under her couch a large quantity of -corn husks and carry them to what appeared to be an added lodge or -separate room and there push aside the door flap. In that room the -visitors saw what seemed to them a lake, round in form. The old woman -made a circuit of the lake, heaping the corn husks around its edges. -When this task was finished she set the corn husks on fire and they -quickly burst into flames, and these flames consumed all the water of -the lake. Next she said to her men folks, “Now, I have again completed -the preparations. Do you start now. You must be careful. In the course -of your excursion you must not injure any person.” These words she -addressed to the men of her lodge, and they departed on their usual -trip through the land. - -It came to pass that the band of Dehaenhyowens remained in the lodge of -the old woman during the entire time they were in that country. - -Furthermore, it happened that when they took a stroll in the country -while the men of the lodge were absent they came on a spring of water -which formed a large pool. One of the party, using his bow as a rod, -thrust it into the pool to see whether he could find any living thing -in it; but he saw nothing to attract his attention. When they returned -to the lodge they again stood their bows in the usual place, in a -corner of the room. When the men of the lodge had returned home from -their excursion into the country one of them said, “There is something -in this lodge that has the smell of game (i.e., something to be -killed),” and he at once began looking around from place to place. Then -the others after sniffing the air exclaimed, “It is true; there is -something in here that smells like a game animal.” At this one went to -the place where the bows belonging to the band of Dehaenhyowens were -standing and, taking one of the bows in his hand, said, “It is, indeed, -this bow that has the scent.” Turning to Dehaenhyowens, he said: “To -what place have you been? What is the place like where you touched -something with this bow?” Answering, Dehaenhyowens said, “Yonder, not -far away, you know, there is a cliff, and on the farther side of it -there is a spring of water, forming a deep pool.” - -Thereupon the men of the lodge exclaimed, “Let us all go to that place -right away,” and all started out of the lodge and ran swiftly to the -spring. When they arrived there Dehaenhyowens said to his companions, -“There, in this spring and pool, I thrust my bow to rouse whatever -might dwell therein.” One of the men of the country answered: “It is -certain that some mysterious creature abides herein. We shall see what -it is. Do you, our friends, stand yonder, a little aloof, and then you -shall see the thing done, when we shall kill it.” - -Heeding this admonition, the band of Dehaenhyowens drew back a short -distance and watched the men of the country make their dispositions for -the attack. They did not wait long to see a wonderful phenomenon, for -the men of the country at once began their task. One touched with a rod -the bottom of the pool whence flowed the spring of water. Thereupon -began to be heard loud sounds, even such as are heard when the voicings -of thunder fill the air with a deafening din. Such was the tumult and -confusion at this time that the now thoroughly frightened human beings -fled from the spot to seek safety. There were also flashes of lightning -followed by loud crashes and deep rumblings of the thunder. This uproar -continued for some time, when suddenly it ceased and one of the hosts -of Dehaenhyowens said, calling his guests back: “Oh, come back! We have -now killed this creature.” - -Thereupon, when they had again assembled, they departed, going back to -their lodge. When they reached it they said to the old woman: “We have -now killed that uncanny creature, that Otkon. Indeed, we do not know in -what possible way it happened that this creature took up its abode so -very near this lodge. We had never before noticed it. It may have been -there a long time, since it had grown so large. We have barely escaped, -perhaps, some great misfortune.” The old woman replied gratefully, -“What a very remarkable affair it is, in which our visitors have been -of assistance to us.” In a moment she asked: “What is the Otkon?[437] -What is the form and kind of thing you have so fortunately killed?” The -men answered: “It is the Great Blue Lizard which we have destroyed.” So -they rested for the night. - -The next morning the old woman said to the men of her lodge: “For -myself, I am thinking that it is just the time of the year when you -should again make mellow and moist all the things that grow on the -earth. What do you say?” One of the men replied, “It would seem well, -perhaps, that you should ask him who is the principal one to be -consulted in regard to our duties in this matter. It is possible that -he may say: ‘It is now the proper time of the year in which you should -again make mellow and moist all the things that severally grow on the -earth.’” So saying, he ceased talking with her. - -Arising from her seat and pushing aside gently the door flap at the -entrance to the adjoining room, the aged woman made the inquiry just -noted. The person addressed answered: “For myself, I too think that it -is time, perhaps, for doing that about which you have asked me. So let -it be done as you wish.” - -Allowing the door flap to fall back, the old woman withdrew to her own -apartment in the lodge. In order to make the needed preparations for -carrying out the purpose of her inquiry she gathered a quantity of corn -husks and, again entering the place in which the lake was situated, she -heaped once more the corn husks along the shore. When she had placed -the corn husks around the entire circuit of the lake she set them on -fire. When the fire had become brisk and bright the old woman, turning -to the men of the lodge, said: “I have now again made the necessary -preparations for the performance of your accustomed task, and you shall -start on your journey to make all things that grow on the earth moist -and mellow and the soil as well. They who are visiting us shall -accompany you wherever you may go; you must carefully keep them from -harm, and you must show them all things of interest on your journey.” - -Taking up their implements and weapons, the men of the lodge and their -guests departed. During the course of their long journey one of the -hosts of the Dehaenhyowens and his men said: “You shall now see the -things over which we have charge. He whom you are wont to call -Hawenniyo (the Ruler) is the person who has charged us with all these -matters, and we shall continue to have the care of them so long as the -earth endures. We shall tend all those things which he has planted on -the earth; we shall habitually cause water to fall on them; we shall -keep all the water in the several rivers on the earth fresh at all -times; and we shall water all those things upon which you and your -people live, so that all things which he has made to be shall not -perish for the need of water. And you, you human beings, shall then -live in health and contentment. Such are our duties from day to day.” - -Then it was that Dehaenhyowens and his party, looking beneath them, saw -another earth far below. As they proceeded they heard loud noises, like -the voicings of Thunder when he draws near on earth; and there began to -be bright flashes of lightning, and next there began to be rain; and, -finally, raindrops fell to the lower earth. - -As they moved onward they saw a huge serpent, which had formidable -horns protruding from its head. Then one of the hosts of Dehaenhyowens -and his friends said: “Look at that creature moving along swiftly -yonder. It is known that were it to emerge permanently from the -interior of the earth it would bring great misfortune to the things -that dwell on the earth; in fact, it would bring to an end the days of -a large multitude of you human beings. To see that it never comes forth -permanently out of the ground is one of the duties with which we are -strictly charged.” In a moment the speaker continued, “Now you shall -see what will take place when we will kill it.” As the party of -Dehaenhyowens watched, their hosts began to pursue the serpent. The -voice of the Thunder was exceedingly loud and the flashes of lightning -amazingly vivid. Finally, the huge serpent was hit by its pursuers and -began to flee from them. It sought unsuccessfully to hide beneath -standing trees, but these trees were struck and riven into splinters; -then it fled to the mountains, seeking to conceal itself beneath their -shelter; but this also was in vain, for it was repeatedly hit by the -men of Thunder, and, finally, was killed. - -As an explanation of this phenomenon the hosts of Dehaenhyowens and his -friends said: “It is verily true that beneath the surface of the ground -whatever is otkon (i.e., malign by nature) moves to-and-fro from place -to place. It would, indeed, be most unfortunate for us all should this -species of being be permitted to travel from place to place upon the -earth. Hence such beings are doomed to abide beneath the surface of the -ground in the interior of the earth. - -“And now concerning the origin of these beings: It was he whom we call -the Evil-minded One [438] that formed their bodies; and it came to pass -that he whom you call Hawenniyo (i.e., the Disposer, or Ruler) decided -that so long as the earth endures these beings shall abide under the -surface of the earth. Furthermore, we ourselves believe that He who -charged us with the performance of this task of keeping them beneath -the surface of the earth will cause it to come to pass, perhaps when -the earth is nearing its end—then, and not until then—that these beings -shall be permitted to come forth upon the earth. So is it, indeed, to -come to pass that when the event is not distant—the end of the earth—He -will bring to an end the duties with which we are severally charged, to -be performed for the benefit of the things that live upon the earth. -Not until then shall the waters which are held in their several places -become polluted; finally all other things shall likewise become old and -decayed upon the earth; and all things that grow out of the ground, -too, shall grow old and sear; indeed, all things shall become withered -and decayed. Now let us turn back homeward.” - -Then the party, turning homeward, retraced their steps. On reentering -their lodge the spokesman of the party said to the old woman who -presided over the lodgehold (household), “We have now completed the -task of making moist and mellow all things that grow upon the face of -the earth.” Arising from her seat, the aged matron went into the -adjoining room of the lodge and said to a person who occupied that -room, “Now, they have, indeed, returned.” With these words the old -woman withdrew and resumed her accustomed seat. - -In a short time the door flap separating the adjoining room was thrust -aside and a man (hĕñʹgweʻ [439]), thrusting his head through the -doorway, asked the men who had returned, “Have you now, indeed, -completed the work? Have you made moist and mellow all things that grow -on the earth beneath this one?” The men replied in unison, “We have -indeed accomplished our task as we were charged to do.” Thereupon the -person from the adjoining room said, “Now you must rest until there -shall be another day; then you shall again recommence the performance -of the duties with which you are severally charged.” - -This conversation gave Dehaenhyowens and his party the opportunity of -seeing the speaker. They were convinced that he was human; that he was, -in fact, a hĕñʹgweʻ. But they were amazed to see that while half of the -body of this strange person was in all respects like that of a human -being, the other half of his body was crystal ice. They felt, too, a -breeze that was chilling strike them from out of the doorway; but at -this moment the strange man withdrew the door flap, concealing the room -from further observation. - -The aged matron of the lodge, addressing her guests, said: “That person -whom you have just seen is, in fact, the principal one of all those who -are charged with duties to perform in the economy of the earth. He is -called by us Dehodyadgaowen (i.e., the Cloven-bodied Man); he is named -also Owisondyon (i.e., Cast or Falling Hail). It is this feature that -you saw when he showed his face at the doorway, and that explains why -there came forth from him a cold breeze. This act will immediately -cause the prospective days and nights on the earth to become cold and -wintry. However, when the day again dawns he will again show his face -and the other side of his body, and immediately there will blow hither -a hot breeze.” - -Then the members of the lodge said one to another: “We have paused in -our labors in order to rest. Tomorrow it will come to pass that we -shall take you back to the place whence you departed, for you have been -here now many days. This is, of course, what you human beings call -springtime.” Having said this, all the members of the lodge fell asleep -in their several places. When morning came the door flap separating the -room from the adjoining one was again thrust aside, and the strange -man, Dehodyadgaowen, showed himself in the doorway, and called out -aloud, “Now then, all you people, awake and arise; it is time to do -so.” At this all the sleepers awoke, and as they awoke, they -outstretched their arms and bodies, yawning and uttering loud -vociferations, as are heard on earth in the voice of Thunder. There -arose a warm breeze, and then the men of the lodge went out. It was but -a short time after this that the men reentered the lodge and said to -their guests: “You should accompany us on our intended journey, so that -you may see an Otkon which inhabits certain trees near the place whence -we returned. It is a long time that we have been making attempts to -kill and destroy this being, for it is possessed of very powerful -orenda.” Thereupon Dehaenhyowens replied, “It is of course right that -we should accompany you to learn what manner of being that may be.” - -So all the men of the lodge started on their journey, going directly to -the place where the being that was otkon had its lair. Having gone a -long distance, the men of Thunder finally said to their guests: “There, -indeed, is the place in which the Otkon abides. You must stand in -yonder place, quite removed from any danger from this being, and you -shall see it as we shall cause it to come forth from the lair.” -Thereupon the party of Dehaenhyowens withdrew to the designated -position. They saw one of their hosts go forward and hit one of the -trees several sharp blows with his club; they saw the being come forth -from its lair and concluded that it was what they called a squirrel. -But the being, or squirrel, thrust its body only partially out of its -hiding place; at once the men of Thunder hurled their shots at it; -there were loud thunderings and the lightning flashes were vivid, and -there arose a great tumult and a terrific hurricane. In a short time -the men of Thunder ceased for a moment, having failed to hit the being. -At once the squirrel (or being) quickly descended the tree on which it -then was, and running to another tree, climbed it in an effort to -escape its tormentors. But very soon the men of Thunder shivered this -tree, whereupon the squirrel, having fled back to the first tree, -swiftly climbed back into its lair. Then the men of Thunder said: “Now, -indeed, you have seen what we call Otkon. The time is long in which we -have been making vain efforts to destroy this being, this great Otkon.” - -In replying, Dehaenhyowens said: “It is now our turn; we will attempt -to kill the Otkon.” But the men of Thunder answered, “We fear that the -attempt will not result favorably; you may be injured, for, indeed, -this is an Otkon beyond measure.” Dehaenhyowens replied assuringly, “We -know that we can accomplish this task.” “If you are determined to make -the attempt, we will assist you should you fail,” said the men of -Thunder. Going up to the tree in which the squirrel had its lair, one -of the party of Dehaenhyowens tapped on it with his club. Forthwith the -squirrel again thrust out its body and gazed at the men. Taking a -knob-headed arrow from his quiver, Dehaenhyowens shot at it, hitting -the squirrel fair in the head and causing it to come tumbling to the -ground. - -Thereupon the men of Thunder, taking up the body of the squirrel, -started for home, with their guests. When they reached their lodge the -men of Thunder said to the old woman, “Now, in fact, our visitors have -killed it; they have indeed killed the Otkon, which for a very long -time we have failed in our attempts to kill.” Answering this, the old -woman said: “I am very thankful to receive this news. This then shall -be done: the skin of this Otkon shall belong to me; as it is so -precious, it shall be the robe of my couch.” So Dehaenhyowens carefully -skinned the squirrel; after doing this he neatly prepared the skin, -which he spread on a suitable frame to dry. When it had thoroughly -dried Dehaenhyowens presented it to the old woman, assuring her that -was the method his people employed in preserving the skins of animals. -The old woman received the skin with many thanks, for she felt that she -had come into possession of a skin which was very precious to her. - -Then, addressing the men of her lodge, she said: “Our visitors are the -ones who have accomplished this thing for us. In token of this one of -our visitors shall remain here as one of us. He shall be a coworker -with you for the reason that he and his kindred were able to accomplish -that which you yourselves were unable to do.” In giving assent to this -the men replied: “Let that, too, be done; let him who is foremost among -us say it, and it shall be done.” The old woman replied: “That is so; -his consent is all that is required to accomplish this desirable -thing.” At once arising from her seat, she went to the doorway leading -to the adjoining room and, pushing aside the door flap, said: “Behold! -Will you confirm the proposition that one of the men visiting us shall -remain here as one of us, while his companions shall return hence to -their own homes? The reason for this is that he was able to kill the -squirrel (the Otkon), and since the men who live in this lodge had -failed for so long a time to do so, I desire that he shall assist them -at all times and be a coworker with them.” Answering the old woman, -Dehodyadgaowen said: “I willingly confirm this proposition, if it be -that he himself is freely willing, and that of course he will volunteer -to have his life pounded (in a mortar). Then, as you know, it will be -possible for him to help them continually.” With this he ceased -speaking. - -Returning to the group comprising the party of Dehaenhyowens, the old -woman said: “Hatchʼkwĭʻ! (Behold!), wilt thou confirm the proposition -that thou shalt remain here alone while thy companions return to their -own homes? If thou wilt be willing to agree to this, I will give thee a -new name. This shall be the name by which they shall hereafter -habitually call thee, namely, Dăgāʹĕⁿʻʹdăʼ (i.e., the Thaw, or the Warm -Spring Weather).” This member of the party of Dehaenhyowens replied, “I -willingly agree to this proposal; I am quite willing to be an assistant -to them in their work.” To this the old woman answered: “I am much -pleased that the matter is now settled. We indeed have become of one -opinion, having one purpose in view.” - -At this time Dehodyadgaowen interrupted by saying, “Now, then, do you -bring his person (body) in to this room, and let him at once be -prepared for his duties.” The old woman, addressing the visitor who had -consented to remain, said, “Come! The time has arrived for doing what -you have agreed to do for us, what you require to fit you for your new -duties.” Accordingly, the man entered the room which adjoined the one -in which he and his friends were, and in which abode Dehodyadgaowen. As -soon as he had entered Dehodyadgaowen said to him: “Here stands the -mortar. Thou must place thyself in it. Now, verily, thou shalt change -thyself, thy person, as to the kind of its flesh.” Obeying his -instructor, the man at once placed himself in the hollowed end of the -mortar wherein the grain was usually pounded, whereupon Dehodyadgaowen -drew near, and taking up the pestle, pounded him in the manner in which -grain is pounded, striking three blows. Having done this, he said to -the visitor: “Thy flesh has now changed in kind. The task is -accomplished. Thou mayst sing to try thy voice.” The transformed man -began to sing, and Dehaenhyowens and his one remaining friend heard the -singing, which sounded to them exactly like the voice of approaching -thunder, only that the volume was somewhat less, as it seemed to them. -They said one to the other, “Now it is known that he, Dăgāʹĕⁿʻʹdăʼ, is -approaching,” and soon their transformed friend reentered the room. - -In a short time thereafter the old woman said to the men of the lodge, -now including the newly transformed person: “You shall now start on -your journey, and you shall begin to make mellow and moist anew all the -things that are growing on the earth beneath. And this, moreover, shall -be done. Dăgāʹĕⁿʻʹdăʼ shall take the lead. So it shall be he whom they -who dwell on the earth below shall name first in the spring of the -year. Of course the human being will say, ‘Now the warm wind has come -down; now the hot spring wind blows again; and so now the spring season -will come upon us.’ They shall never forget, indeed, each time the line -of demarcation between the snowtime and the summertime arrives, for -Dăgāʹĕⁿʻʹdăʼ shall continue to change the days and nights of the -future. You men must start to accompany part of the way homeward those -who have been visiting us for so many days.” - -Before they got started she resumed her discourse, saying: “Now I will -tell you, who are human beings of the earth, that it is even I whom you -call the Nocturnal Light Orb (the Moon). And He it is whom you and your -ancestors have called Deauñhyawagon, sometimes Hawenniyo (the Master or -Ruler), who has commissioned me. And this is what He has commissioned -me to do: When it becomes dark on the earth it is I who shall cause it -to be in some measure light and warm on the earth, so that it become -not too cold nor too dark; so that all the things which should grow may -grow unharmed on the earth, including all those things on which you -human beings live, dwelling as you do on the earth beneath. Until the -time that the earth shall stand no more He has commissioned me to act -and to do my duty. It is thus with us all. He has commissioned us only -for the time during which the earth beneath shall endure. Moreover, I -will now impart to you the following information so that you oñʹgwe -(human beings) living on the earth shall know that they who abide here -in this place are those whom you call Hadiwĕñnodaʹdye’s (the -Thunderers); and so that you shall know that He who established this -world is One whom you call Deauñhyawagon and also Hawĕñniʼyo (the Ruler -or Disposer). It was He who decreed that these men shall customarily -come to the lower world from the west and that they shall move toward -the east. - -“So let this be a sign to you who dwell on the lower earth that when it -comes to pass that these men of Thunder come from the east you shall -know at once its meaning, and shall say one to another, ‘Now it seems -that the time is at hand in which He will take to pieces the earth as -it stands.’ Verily, such is the strict manner in which He has -commissioned us, charging us with definite duties. It is well known -that the Diurnal Light Orb (the Sun) customarily comes from one certain -direction; in like manner, it is also true of me, for I too must appear -to the lower world from one certain direction. This obligation on our -part is fixed; and our coming shall never occur in a different manner -as long as the earth endures—at least until that day in the future when -He himself, whom you call sometimes Hawĕñni’yo, shall transform what He -himself has established. - -“Now the time has arrived for you to start for your home; but first, -before you depart, you must journey about this upper world to see -everything that may be beneficial to you and to your people in the days -to come. By the time you return from this journey of observation I will -have made ready what you shall take with you when you shall go again to -make mellow and wet the earth beneath. This, too, upon which I am at -work is something about which I must tell you something. I am engaged -in making myself a mantle, and the material out of which I am weaving -it is, indeed, what you think it is—human hair. You have observed as -well that each time I lay my work aside for a moment my small cur as -often undoes quite all that I have done. I will now tell you by what -means I obtain the human hair of which I am making myself a mantle. -When some human being dies on the earth below one hair from his head -detaches itself and departs thence, coming directly to me. It is such -hairs that I am using in making my mantle. This serves as a sign to me -that one has ceased to be on the earth below, and that that person is -traveling hither. This shall continue as long as the earth beneath -shall endure and have form. Moreover, mark this well, that when He -shall cause the death of human beings on the earth below, it shall then -and not before be possible for me to finish the mantle on which I am -working; and the number of hairs in this mantle will then bear witness -to the number of persons who have visited the earth below while it -lasted. Now you may take an observation trip.” - -Thereupon the men of the lodge and the entire party of Dehaenhyowens -started out to view the notable things in the vicinity of the lodge. -They went to that place where for the first time during their visit -they had seen the beauty and pleasantness of that upper world; they -admired the strawberry plants, bearing luscious berries, as tall as the -high grasses among which they grew; these were in bloom, for their -bearing season was continuous. They saw, too, the growing trees full of -fine blossoms; never before had they seen such beautiful flowers, which -supplied the light of that upper world; and they saw the plants and the -shrubs and bushes full of fruits of all kinds, all growing luxuriantly. -Never before had they seen paths so fine leading in various directions; -and they beheld along these paths the trees whose overhanging boughs, -loaded with blossoms, were scented with all manner of fragrance. - -They beheld all figures of human beings (oñʹgwe) promenading along the -paths from place to place, but they realized that these were shades (or -shadows), and that consequently it was not possible to hold -conversation with them. Farther along in their ramble they came to a -village which was inhabited, there being many lodges in different -places in the manner of a village of human beings. In passing through -the village one of the hosts, addressing Dehaenhyowens, said: “In this -lodge, standing here apart, your mother dwells. She was still on the -earth below when you and your party left on this journey; but she -started for this country soon after you had departed therefrom. Here -also dwell your relations—all those who were able to observe the -customs of their ancestors during the time they dwelt on the earth -below.” - -Then they went back to the place where the old woman awaited their -return. On entering the lodge they said to her: “We have now returned -from our ramble,” to which she replied: “I have quite completed my -preparations. Now you must start on your journey homeward, and the men -of the lodge will accompany you part of the way. In going home you must -pass around by the place where abides the Light Orb that travels by -day. Let them see Him too. May your dreams foreshadow your safe arrival -home.” - -Thereupon they departed from the lodge of the old woman. Not far -distant from the home of their hosts there stood a lodge. One of their -hosts told Dehaenhyowens and his friends that that was the lodge of the -Sun. “Thence,” they said, “he starts to give light to the world beneath -this one.” Having reached the lodge, they entered it, and within they -saw the Sun engaged in cooking chestnut-meal mush. One of the men of -Thunder said: “We are now on our journey, accompanying these human -beings part of their way home. We are taking these men back to the -earth below this one. The reason that we have come around this way is -that we desired to have you and them see one another.” Then the Master -of the lodge, raising his voice, said to his visitors: “It is I, -indeed, who has met with you. and it is I whom you habitually call in -your ceremonies, ʻHoʻsgĕⁿʼägeʻʹdăgōwā, He-the-Great-War-Chief, and our -Elder Brother, the Diurnal Orb of Light. I have just completed my usual -preparations for the journey on which I am about to start. Furthermore, -just as soon as you depart hence I will start on my journey to make the -earth below light and warm again.” - -In a short time, the visitors having seen all that was interesting in -the lodge, said: “Let us now go hence on our journey,” and they at once -resumed their own course. They had not gone very far when the men of -Thunder said: “It is now time for us to begin; Dăgāʹĕⁿʻʹdăʼ shall be -the first one to act.” Dăgāʹĕⁿʻdăʼ, the former member of the party of -Dehaenhyowens (Light Rays?), began to sing in a loud voice, thus -setting his orenda to work to carry out his function. Then the two -human beings who were to return to the earth below saw the earth in the -distance beneath them, and they heard, too, the people dwelling on the -earth say: “Now the beginning of the Spring Season has come upon us. -Indeed, the Spring Wind is blowing warm and hot, and now, too, the -Thunders are singing in the distance.” - -Then the party moved on. Looking down on the earth from above the sky -and the clouds they saw the effect of the singing of the Thunder men. -At this time the voices of the Thunder men sounded loud and angry, as -it were, as they moved along the sky, and on the earth below fell -torrents of rain with great force, and they saw the creeks and rivers -swell and overflow their banks. - -To the human beings of the party they had not gone very far, as it -seemed, when they were startled by alighting on the earth. Thereupon -one of the Thunder men said to them: “Now, indeed, you are again at -your homes whence you departed, so we have fully discharged our -obligation to bring you safely back. Moreover, we will now tell you -something regarding another matter. It is a long time since the former -inhabitants of this country withdrew from here and went to another -settlement. You will find them in the place where they are now living.” - -Having conducted their friends some distance on the ground, one of the -men of Thunder said: “We will now separate one from another. You must -keep us in remembrance. For this purpose you shall employ the native -tobacco, making an offering thereby in words and in acts. This will be -quite sufficient for the purpose, for we shall hear the thanksgiving -and accept the offering at once. In like manner shall it be done to all -those, and only to those, who are charged by Him with duties and -important functions. If you should think of Him or of them, that is the -chief and essential thing—the employment habitually of native tobacco -by you in this important matter. Such is the method which you who still -live on the earth here below must regularly employ in forming your -messages of thanksgiving. Such is the regulation and decree ordained -and promulgated by Him whom you call Deauñhyawagon, familiarly as -Hawĕñniʹyo (He, The Master). These are the words which we thought it -necessary for you to hear before we separated one from another. May you -have good dreams.” - -Then the two parties separated, the one from the other; and the men of -Thunder departed from the earth, going back into the cloudland to their -own lodge. - -In turn Dehaenhyowens and his lone companion started from the place -where they had been left. They were not long in finding the traces of -the former home of their friends. They found that the place had become -thickly overgrown with large trees to so great an extent that one -unacquainted with the facts would be in doubt whether or not any person -had ever lived in that place. - -On seeing this, Dehaenhyowens said to his companion: “Verily, it seems -that we must depend on ourselves to find our people. We must, -therefore, go to seek the place where they now dwell.” Thereupon they -started, directing their course eastward, as they had been instructed. -At no great distance they saw the smoke from a village and made their -way to it. On entering the first lodge they reached, Dehaenhyowens -said, “We have now returned home.” In reply the master of the lodge -said: “Whither did you go, and who are you? As for myself, I do not -know you.” Answering him, Dehaenhyowens said: “Have you not at any time -heard the tradition which says that a number of men (three tens) -started on a journey along the path of the Sun—a party formed by -Dehaenhyowens and Gaenhyakdondye, two famous war chiefs, of men who had -thoroughly habituated themselves to warlike exercises? They undertook -while going toward the sunset to kill and scalp all the peoples whom -they might encounter on their way.” The master of the lodge said to -them in reply: “I myself know nothing of the matter about which you are -speaking. When such a thing may have taken place I do not know. It may -be that the old woman living in yonder lodge may know about this -matter. You should go over to consult her concerning it.” - -So Dehaenhyowens and his companion passed on, going to the lodge -pointed out to them. On entering the lodge Dehaenhyowens said to the -old woman: “Do you know the circumstance in the history of your people -when in the long ago some men—warriors, three times ten in number—went -on an expedition from which they never returned? The party was formed -by war chiefs, Dehaenhyowens and Gaenhyakdondye. They went toward the -sunset, following the path of the Sun.” Answering his question, the old -woman said: “It is indeed true that such an event took place. I have -heard my deceased grandmother say many times that when she was still a -child men to the number of 30 started out on an expedition, but they -never returned to their homes.” After some moments of thought she -added: “Probably the man who dwells yonder in that lodge not far away -from here remembers the whole matter, for he has had an exceedingly -long life, and so is probably familiar with the tradition about which -you speak. Therefore you would better visit him and seek further -information from him.” - -Thereupon Dehaenhyowens and his companion again started on their quest -for some one who knew them. On reaching their new destination they -found the very old man of whom the old woman had spoken, and they asked -him: “Do you remember an affair, which took place many years ago, in -which warriors to the number of 30 departed hence on an expedition -along the path of the Sun?” After a few moments of reflection the old -man replied: “I remember the matter full well. This is what happened: -There lived a people yonder, some distance away, where this affair took -place. There were a number of young men who had grown up together, all -about 16 years of age; 30 of these organized themselves into a war -party, binding themselves together by means of an oath or vow. Having -fully organized their troop, they caused the people of the entire -community to assemble at the Long Lodge of public gatherings, whereupon -Dehaenhyowens arose and said: ‘Now then, it shall be made known to you -who have assembled here that we have indeed completed our preparations. -We young men, who are three tens in number, have enlisted by “notching -the stick” to go on an expedition along the path of the Sun. We have -made the agreement strong, for we have commingled our minds. Now it is -as if we had only a single head, only a single body of flesh, only a -single life, and we shall bleed as one person. Moreover, we renounce -our kindred, and we also forswear our lives. We shall now depart hence, -directing our course toward the West, for we desire to make a journey -to the place of the sunset—to the place where the Diurnal Light Orb is -wont to make his way to and fro. Our band have appointed me and my dear -brother to be their chiefs to lead them. We, too, have made a solemn -vow that no matter what the situation confronting us we will -nevertheless pass onward in our journey. We have indeed enlisted in -this matter seriously by “notching the stick.” This is, of course, as -you well know, the pledge that each one of us will do what we have -agreed to do one with another.’ Thereupon, they departed from us, and -they have never returned.” - -Dehaenhyowens, replying to the old man, said, “How long ago may it be -since that event took place?” The old man answered, “It is now three -generations ago—that is, three generations have passed away since that -time.” Then Dehaenhyowens asked, “Who were the chiefs of those who -departed?” The old man said, “Dehaenhyowens and his brother, -Gaĕⁿʻhyakdoñʹdyeʹ; these two persons were chosen as the chiefs of the -party.” To this Dehaenhyowens responded, “Verily, grandsire, we are the -remaining members of that party—my brother, Gaĕⁿʻhyakdoñʹdyeʹ, our -friend Dagāʹdyeʹ, and I; so many of the number have now returned home. -It was, verily, our party that departed from the place where your and -my people formerly dwelt, at that place yonder not far away.” But the -old man, still doubting what he had heard, said: “It is probably not -you who went away, because it appears from your youthful aspect that -you have just reached manhood, and that event occurred a very long time -ago.” Dehaenhyowens, however, answered: “Nevertheless, we are the very -persons who started, at least those of us who still are left alive; and -we have now arrived home again.” On hearing this, the old man said: “If -possible, then, do tell me the name of the chief of our people when you -departed.” Dehaenhyowens quickly answered, “Dăgäidoñʹdyeʼ was the name -of the chief of our people at that time.” Now convinced of what he -doubted, the old man answered: “That statement is, indeed, also true. -The fact that he was my grandfather is the reason why I am so fully -acquainted with that matter. Now, I admit that I am convinced that it -is indeed you and your friends who departed so many years ago, and that -it is you, too, who have returned home; and as it is meet so to do, our -present chief shall now be made cognizant of this matter. So remain -here in this lodge, and I will now send him word of your return, to -await his pleasure.” - -Accordingly the chief was made acquainted with the matter at once. -Forthwith he sent out runners, giving notice to all the people to -assemble immediately in the Long Lodge of public meetings to hear news -most startling and important; he set the following day for the assembly -of the people. When the morning of the next day dawned all the people, -having made the necessary preparations to attend the great council, -hurriedly gathered in the assembly hall. Dehaenhyowens and his two -companions went there in company with his host, the old man, whose -grandfather was a former chief of his people. The assemblage was large, -for everyone who could possibly leave home attended. When all were -seated the chief arose, and ceremoniously greeted the newly arrived men -in these words: “We have learned only a hint of what occurred during -your expedition, and we desire fervently to know more of the events -which took place while you have been absent. So now we shall listen to -the whole account, and we will hear the leader of the party.” - -Thereupon Dehaenhyowens arose, amidst deep silence, and spoke briefly, -as follows: “There were 30 of us who started on the expedition along -the path of the Sun; but only three of us have returned. It is I who -bear the name Dehaenhyowens. On this hand sits my brother, -Gaĕⁿʻhyakdoñʹdye’ʹ, for such is the name that he bears; and on this -hand sits our friend, Dăgāʹdye’ʹ, for such is the name that he bears. -So many only are we who survive. It came to pass during the time of our -expedition along the path of the Sun to the skyland that one of our -number remained there as an assistant to the people in that far-away -land. It is quite impossible for him to return again to this earth to -live.” Then Dehaenhyowens related at great length all that had occurred -to him and his party and all the things that they had seen from the -time they had left their homes until their return. After speaking thus -Dehaenhyowens resumed his seat. - -The chief then said: “It was in fact a marvelous thing that was done by -your party. It is a very long time since you departed from your homes; -but now you have returned, only you three persons. Of course, one of -the most essential things about this matter to be remembered is that -Deauñhyāwaʹgon, sometimes called Hawĕñniʹyo, forewilled that you, and -only you, should be enabled to return home safely. Preparations have -been made so that we may now exchange greetings, and this shall be -done. You, the surviving ones of the party, three in number, will take -a suitable position, and I will take the lead in a ceremonial greeting -to you; for I, of course, stand in the stead of the one who was the -chief of the people when you departed. My name is Dagäʹidoñʹdyeʼ. Then -we will do this: We will mutually and severally stroke one another’s -body in greeting. This ceremony shall be for all persons, including our -children—we will all greet one another in this ceremonial manner, for -this was the custom of our fathers on such occasions.” - -Accordingly Dehaenhyowens and his two friends took suitable positions -in which to receive the greetings of the people, and the people with -the chief in the lead came forward and cordially stroked their bodies -according to the custom. All the men, women, and children arose and -greeted them. When the ceremony was over the chief said: “We will do in -the future all the things that we have today learned should be done. -This, too, you shall know—you who have just returned home—that we shall -be equal with you in the enjoyment and disposition of the things that -we possess, so that our minds and yours shall think in peace. Here, you -know, dwell the people, and now, of course, we again shall commingle -and associate together. Everything is in readiness for us to rejoice -and be happy, seeing that you have returned home in safety and health. -The first thing to be done is to make merry by a game. They whose -bodies are strong will play at a game of lacrosse ball; thus shall they -amuse your minds, and you may rejoice. When that shall have passed we -shall dance, beginning with the Pigeon Song, or Song of the Pigeons. -When that is passed it will be time for us to disperse to our homes.” -Thereupon Dehaenhyowens, arising, said: “It is marvelous to know that -we have been absent from our people during three generations; and we -are rejoicing that we have, though much fewer in numbers, returned to -our homes. We are indeed very happy that we are again one people with -you.” - -Then the young men went to the public gaming grounds and there engaged -in an exciting game of lacrosse ball. When this game was over the -people assembled in the Long Lodge of public meetings and there they -performed the ceremony of the Song of the Pigeons. They danced all the -songs of this ceremony, which is quite long and exciting. Even the -children danced to show their pleasure at seeing the returned men. - -(This is the end of the story.) - - - - - -120. AN ADDRESS OF THANKSGIVING TO THE POWERS OF THE MASTER OF LIFE -[440] - -We congratulate one another this day because we are still alive in this -world. - -Besides this act we give thanks to the Earth, and we give thanks also -to all the things which it contains. Moreover, we give thanks also to -the Visible Sky. We give thanks also to the Orb of Light that daily -goes on its course during the daytime. We give our thanks nightly also -to the Light Orb that pursues its course during the night. - -So now, we give thanks also to those persons, the Thunderers, who bring -the rains. Moreover, we give thanks also to the servants of the Master -of Life, who protect and watch over us day by day and night by night. - -And now, furthermore, we send our thanks also to his person, to the -Finisher-of-our-lives. To him our thanksgiving we offer in fervent -gratitude. - -And now a ceremony shall begin, a ceremony which was given to us, to -mankind, by the Finisher-of-our-bodies—namely, the ceremony of the -Great Feather Dance. - -So let everyone be enthusiastic, then, in this ceremony. We must enjoy -ourselves as much as possible during this ceremony. It was given to us -for the purpose of benefiting us in its performance in honor of him, -the Master of Life, who gave it to us, and we must all do what is right -and just one to another, and we also must continue to give thanks to -the Master of Life for the good things which we enjoy at his hand. - -So now will begin the singing of the songs of the Ritual of the Great -Feather Dance. So let each and every one share in it, then. [At this -point the singers on the song bench begin singing the songs of this -ceremony. All who take part should be arrayed in festival attire. The -faces of the dancers should be painted, and their heads should be -adorned with feather headdresses. When this ceremony is ended the -Master of Ceremonies, arising, makes the following statement:] - -“So now, moreover, in such an assembly of people as this is, another -ceremony is about to begin, one other that the Finisher-of-our-lives -has ordained for our performance. So, then, let us be thankful, -moreover, that our lives and persons are still spared in the affairs of -this world. - -“So now, moreover, this assembly of people, such as it is, is giving -thanks for the bounties it has received from the Master of Life. - -“So now, moreover, this assembly of people, such as it is, is giving -thanks. The Master of Life has willed that there be officers among the -people whose duty it is to promote the celebration of the Six -Ceremonies. So we give thanks, too, that you who are officials among -the people are still spared your lives. - -“So now, moreover, this assembly of people, such as it is, is giving -thanks for the bounties it has received. He, the Master of Life, willed -that there shall be certain persons among men who shall be called -chiefs (because their renown is great), and that upon them, -furthermore, shall rest the grave responsibility of promoting peace and -health among the people, and also that upon them shall rest the -responsibility of making addresses of thanksgiving at the celebrations -of the Thanksgiving Ceremony, in which they shall direct their words to -the Maker-and-finisher-of-our-lives, at the same time earnestly urging -all persons to enjoy themselves there and to be happy. - -“So now, moreover, this assembly of people, such as it is, is giving -thanks. The Creator-of-our-lives willed that there shall be in life two -varieties or kinds of life, one of which shall be called Female and the -other shall be called Male. He willed that by this means mankind shall -see the coming of humanity (through the birth of children). So, -therefore, we give thanks that this ceremony or rite of the union of -two kinds of life is going on, just as he decreed that mankind should -live in pairs—male and female. So, therefore, we offer up thanks -because we have our eyes on our offspring who are coming, differing in -size, to us. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there be an earth continually. So let us give -thanks that the processes of the earth go on in accordance with his -rule, and that we human beings are traveling about over it. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be springs of water, and that -there shall be waters that flow. So, too, we give thanks because there -are waters that flow as ordained, and because there are springs of -water likewise, which are for our comfort as we go to-and-fro over the -earth. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed, too, that ‘I will bestow that on which they shall -live—corn, and that it shall grow in its seasons.’ So then, let us now -give thanks because we have again set our eyes on all those things upon -which we live. We are thankful that we again see all these things. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall continue to grow on the earth all -manner of herbs, and, too, that these shall be for use as medicines, -which shall be, each and every one, a succor and support to the people; -they shall be for medicine. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall grow various kinds of flowers on -the earth, and that among these shall grow continually strawberries. -So, too, let us give thanks because these are for our pleasure and -contentment. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall grow shrubs on the earth -continually, and that all these shall be for medicines for mankind at -all times. So, too, let us give thanks that these are giving us perfect -satisfaction and comfort, and because these shrubs are our own aid and -sustenance. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that other shrubs and trees in groves shall ever -grow to maturity on which various fruits and berries shall ever hang in -abundance. So, too, let us give thanks because these fruit-bearing -shrubs and trees grow continually, giving us at all times abundantly -contentment and pleasure. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be forests that shall continually -reproduce themselves by growth, which shall continue to be at all times -helpful to mankind, ‘whom I have placed on the earth.’ So, too, let us -be thankful that our minds are contented for the reason that the -forests grow. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that in the forests which shall continue to grow -there shall live and increase all manner of game animals in utmost -variety. So, too, let us give thanks for this bountiful provision, -because in full measure and number the game animals are abundant in the -growing forests, as intended by him, and they are ever the full means -of giving us pleasure and contentment while we dwell on the earth. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be growing forests in which there -shall be certain trees from which (maple) sap shall habitually fall in -its season. So, too, let us give thanks because there still grow here -and there maple trees, for we still can look upon maple sugar. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be brakes of great herbs on which -shall grow sunflowers continually in their season, and that these shall -serve to give pleasure and contentment to mankind dwelling on the -earth. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed, ‘I shall place a duty on certain persons to care -for and watch over the earth, and they shall cause rain to fall -habitually, and the rain shall prosper all the things that grow out of -the earth, and these persons shall habitually approach from the west, -and people will call them Our Grandsires, whose voices are heard from -place to place—the Thunderers.’ - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall ever be a Sky, on which there -shall ever appear a Light Orb which will go about from place to place -as day succeeds day, and people shall call this orb of light the Sun. -So, too, let us be thankful that we see each day that the light orb -moves on in its course. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be darkness by periods of a -certain length, and that in the sky there shall ever appear a Light Orb -which shall ever go from place to place, and which human beings will -call the Nocturnal Orb of Light—the Moon. So, too, let us be thankful -because night after night we see this orb of light holding to its -course, and know that our Creator so decreed it. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall ever be a Sky, and that in it -there shall be Stars fixed from place to place. So, too, let us be -thankful, because we see these stars night after night, just as our -Creator has decreed that it shall be. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be Persons who shall guard mankind -from harm by day and by night. So, too, let us be thankful that these -Four Persons protect us daily and nightly. - -“So now, too, this assembly of people, such as it is, is giving thanks. -He willed that just and righteous acts shall be the means of making us -true men and women. So, too, let us be thankful because his words are -being carried out on earth. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that in thanksgiving addresses the celebrant must -offer thanks to all things, beginning with these on earth and ending -with the person of the Master of Life. So, too, let us be thankful that -we have now rendered to our Maker our thanks for the bounties of life. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be persons who shall have the -ability to sing the songs of the Great Feather Dance, which were -bestowed on us by our Creator. So now we thank you, Singers, who have -this power and who have so well again performed your duty, a duty which -is not an easy one. - -“May all the people here enjoy peace and health until the time for the -next celebration of this ceremony, which is fixed at a future day. -Live, then, in peace and health. I end.” - - - - - -121. A CORN LEGEND AND A FLOOD STORY - -There is a story that in ancient times there occurred a great calamity, -which was caused by a rain that lasted three months. The result of this -long rain was that the waters rose high and soon flooded the whole -extent of the dry land. Only one man was saved. He climbed a tree to -save himself from the waters. - -The waters rose high in every place except on one tract of land on -which stood a village of about six families, from which all the game -had disappeared; so the people of these families had nothing to eat. -This village was situated on the bank of a small stream where grew a -large number of slippery-elm trees. The absence of all other food -compelled the miserable wretches to strip the bark from these trees to -use as food. They dried the bark and then pounded it into a kind of -coarse meal, which they mixed with water to make a sort of bread to -satisfy their hunger. - -During this terrible time of scarcity, one night when all others were -fast asleep one of the young men of the small village, being awake, -heard some person walking with very heavy tread. He was not moved to -fear by this experience, so he decided not to inform his companions of -what he had heard. For 30 successive nights he heard this tramping and -walking to and fro, as he surmised. But the young man had been thinking -deeply on the meaning of the sounds he had been hearing night after -night, and on the morning of the day following the thirtieth night he -informed his companions that some person was about to pay them a visit. -The sounds of the walking had appeared to him to come from the east. - -Not long after this the people realized the truth of what he had told -them, for a strange woman [441] came to their lodge. No one knew whence -she came, for they were surrounded by water, and there was no land in -sight. The strange woman did not remain at this lodge, but went -directly to the lodge of the brother of the young man who had heard her -walking. When the brother, who had been outside the lodge, reentered it -he found the woman seated. He had never before seen another woman like -her, for she was beyond measure attractive in person, in manner, and in -her words and actions. The brother questioned her, asking her whence -she came and whither she was going. The woman replied: “I have come -from the south to assist you and your people in obtaining food for your -needs. I came because my mother sympathizes greatly with her people, -and it is she who has sent me here to become the wife of your elder -son.” Answering her, the man said: “It seems very strange that your -mother should send you here, but of course she probably knows that we -are in despair, expecting nothing but death from hunger and -starvation.” By way of reply to this the young woman asked: “Will you -grant me the pleasure of having my mother’s request fulfilled?” The -man, whose mind had already begun to hope for better things for his -people, replied, “Yes; her request will be granted, and you will become -the wife of my son.” She did become his wife, and they lived as husband -and wife. - -The bride wife the next morning said to her brother-in-law: “You must -have the corn bins cleared out and ready, just as if you expected to -use them for storing corn.” The brother-in-law at once told his sister -to clear out the corn bins just as if they expected to store corn in -them. Having done this, the sister informed her sister-in-law that they -were ready. The younger brother exclaimed: “I am glad that our family -has increased.” At the dawn of day the next morning the people, -awakening as if they had been frightened, heard sounds which indicated -that corn was falling into their corn bins, which had been empty so -long. Some hardly believed their ears, and doubted that they had -received so much corn freely. So when the bride wife asked that corn be -prepared and cooked, her husband told his sister to make it ready, -although in his mind he felt that his wife had said this just because -she knew well that they had nothing to eat and nothing with which to -prepare anything. - -Then the bride wife said to her brother-in-law: “You go to the river -and catch for us some fish, so that we may have fish to eat with our -corn bread.” But the young man replied: “It is strange that you should -think that there are fish in the river, for I have not seen one there -for many months.” But the woman insisted that he should go, saying: -“You will, however, find fish there.” He, in some doubt still, -answered: “Very well, I will go, although I know that I shall not find -any fish there.” Finally he went, as she had asked him to do, for the -sake of his people. On reaching the stream he saw a fish; it was indeed -the first he had seen since the great rainstorm had begun. He planned -his measures so well that he caught the fish, which was very large, and -at once started for the lodge. Arriving there, he said that it was the -only fish he saw. The bride wife said: “This is the fish I meant. Now -your sister will clean it and place it in the kettle to cook it.” When -the sister was told to get some corn and to prepare it for cooking, she -said: “I have indeed cleared out the bins; all are empty, and not a cob -is left on the poles on which hung the corn strings. Before this -terrible rain came we had an abundance, but now we have not even a -kernel for seed; all has indeed strangely disappeared.” The brother -insisted, however, on her going to the bins, saying: “Go to see what -you can. I heard a strange sound at dawn this morning, the sound of -falling grains of corn.” To satisfy him the sister went to the bins -where she was so fortunate as to find enough to fill both hands full. -Delighted at finding even this small quantity, the girl returned and -set to work preparing the corn for pounding into meal. It was not long -before she had prepared and cooked a loaf of corn bread about two spans -of the hand in circumference. - -When the bride wife was informed that the loaf and the fish were ready -to eat she said: “You must invite all your neighbors, so that each may -have a portion of what you have cooked. You will cut the loaf into as -many portions as there are persons in this village, and you must divide -the fish in the same manner.” This was done. When the people who had -gathered together in response to the invitation were all seated, the -elder son of the family, the bridegroom, arose to speak. He said: “The -Master of Life has gladdened our hearts with this loaf of bread and -with this fish, the kind of food we ate before this water surrounded -us. It must indeed be the will of the Master of Life that we should -live. Before this young woman came to our lodge we expected to starve -to death, and it is she who has invited every one in this village to -come here to eat this food. In the future, therefore, it shall be the -custom that when anyone shall have good fortune in his hunting or -fishing he shall prepare a feast to which all his neighbors shall be -made welcome.” His sister was told to serve all the people who had -come. It seemed impossible, however, that even a small mite of fish or -bread could be given to each of so many persons. But after she had -begun to serve out the bread and the fish, she found that she could do -this with what she had; and all were satisfied. There indeed seemed to -be only a spoonful of broth in which the fish was cooked, but all were -given a drink out of it and grew strong. The woman received the thanks -of the people for the food which she had brought to them. What they had -received seemed enough, and it was their opinion that this was an -example for them to follow, so they declared: “Hereafter, if we obtain -anything good to eat, it shall be shared equally by all. Such shall be -our custom.” - -Then the bridegroom’s brother informed the people that the bride -desired the people to go to their homes and clear out their corn bins, -just as if they were expecting to fill them with grain, and that they -must act at once in this matter. So the people quickly returned to -their lodges to carry out the bride’s request. During the following -night the young man who had first heard the walking of the still -unknown woman again heard the sound made by falling corn grains. In the -morning the people of the several lodges found their corn bins well -supplied with corn, and they were greatly rejoiced at this good -fortune. Then an old woman, one of the near neighbors of the bride, -said: “I will ask the young woman whence she came to us, so that we may -know who it is that has been so kind and merciful to us.” So going to -the lodge of the newly married couple she addressed the bride, saying: -“I have come to ask you to tell us whence you came to us?” The bride -willingly replied: “I came from the south, where my mother lives. She -knew of your destitute condition and felt very miserable about it, -hence she sent me to marry this young man. He indeed knew that I was -coming before I arrived here. My mother sent me on this errand so that -I could protect you by providing for your most pressing needs.” -Replying, the old woman said: “I am thankful and so are all my -neighbors that your mother was moved to pity us by seeing our -distressing condition and destitution; it is through her that we shall -live. We are indeed grateful to her and to you for fulfilling your duty -in the matter.” Thus it was made clear to all the people to whom they -owed their good fortune. They saw then that it was through the bride -and her mother that the bare corncobs that hung in the corn stacks were -again filled with grains of corn, and that their corn bins were again -full of grain. - -After this there came a time when the bridegroom’s younger brother -began to dislike his sister-in-law, and he sought in many ways to abuse -her, saying rude things to her at times. At first the sister-in-law -paid no attention to his abuse.[442] One day she made bread from corn -grits, and she gave a loaf of it to her hostile brother-in-law, saying: -“I have made this for you.” But he seized it rudely, exclaiming: “Do -you mean to insult me? I will not eat such bread as that; it is not fit -to eat.” With these words he tossed the loaf of bread into the fire. -Without a word of remonstrance the young woman cast herself down on her -couch and covered her head in sorrow; and she remained thus until her -husband returned. At once he asked the cause of her sorrow. At first -she refused to tell him. Finally, however, he prevailed on her to do -so. She said: “Lately your brother abuses me at every opportunity. I -made him bread of the best material I had, and he sneeringly threw it -into the fire. So I will go home to my mother. If you desire to -accompany me, you may do so. It will require as much time for me to -return to my home as it required to come here. When my mother sent me -she did not expect me to return to her home again. But I must go, and -all that I brought with me shall go back with me. All is due to your -brother’s fault. This is why I am sorrowful.” Her husband was deeply -grieved at the prospect for his people, and he sought to persuade his -wife to change her resolution, but he could not induce her to remain. - -In the evening, having completed her preparations, she started on her -return journey, saying to her husband: “When you are hungry, follow my -trail. You shall encounter many difficulties, but you must not falter -by the way. At all times keep in mind that you are going to your wife. -You must not stop to rest either day or night. So take courage and do -not falter. Now I go.” - -During that night all the people heard the sound of falling grains of -corn, which dropped from the cobs hanging on the strings of ears. The -next morning the bridegroom asked his sister to go for corn. She went -as directed, but found the corn bins empty and the corncobs bare. This -was true, indeed, of all the lodges of the village. - -The night following the morning which showed the people that all their -corn had mysteriously disappeared the old woman who had asked the -strange young woman whence she had come visited the lodge of the lone -bridegroom and asked him where his wife was. He told her that she had -returned to the lodge of her mother because of the abuse which his -brother had heaped on her, and that all the good things which she had -brought with her had gone away with her; and he told the old woman -further that it was all due to his brother’s fault. He said that his -wife could not punish the culprit without punishing all the -people,[443] and that he could do nothing in the matter. - -The direful plight of the village caused the bridegroom to resolve to -follow his wife to her home to learn whether it were possible to -relieve the distress of his people. After making some necessary -preparations, he started out on the trail of his wife. As he followed -it he found that there was a well-defined path on the waters which -entirely surrounded his people. When he started on this perilous trip -the husband remembered what his wife had said to him about the -difficulties of the journey, and what he must do to overcome them; so -he kept on his way by day and by night without stopping. At all times -he could plainly see her trail, which appeared as if it had just been -made. - -In the meanwhile, when he started his mother-in-law said to her -daughter, who had returned home: “Your husband is coming to you and to -us; he has now left the home of his people.” It is said that his -mother-in-law could hear his footsteps as he followed the trail. - -As his wife had told him to give no thought to the great difficulties -of the way, he kept them out of his mind; he did not realize the great -length of time he was on the journey. After many days he reached a -cornfield, and by this sign he was delighted to know that he was very -near his journey’s end. Stopping for a moment and looking around he saw -a column of smoke rising from the middle of the cornfield, and he at -once decided that it must come from the lodge of his mother-in-law; -thereupon he went directly toward it. - -Having arrived in front of the doorway he was gladly surprised to hear -the voice of his mother-in-law from the inside saying to him: “Come in, -my son-in-law.” On entering the lodge he saw his wife and was made -welcome by her and his mother-in-law. His wife said to him: “You have -done my bidding, and I am pleased that you have. Is it not good to see -our cornfield so exuberantly filled with rich ears of corn? And is it -not pleasant to think that we can live here in peace and comfort? Being -faithful, you shall be prosperous.” The mother-in-law, who knew that he -was approaching, had ready, cooked and prepared, a large bark bowl full -of oniasont (crook-necked squash), which she hastily set before him -without reserving any portion of it. When he had eaten his fill he -thanked her and the Source of All Life. He remained in the lodge of his -mother-in-law until the growing corn had ripened. Then he said: “I -think that it is time for me to be going back to my people. I can now -be of some service to them.” His wife said to him: “Your brother, who -found pleasure in abusing me, is dead; he died, indeed, of hunger and -starvation. It is, indeed, too bad that he had so evil a disposition.” -The husband replied: “I do not mourn for him, for he knew well what he -was doing when he heaped abuse on you.” The wife answered: “You will -find your people still without food. You must be very cautious on the -journey. I am afraid that you may be overcome on the way.” Thereupon -she told him of a number of animals which he would find along the path, -and which did not exist until after the second creation. The waters of -the great flood had then gone down, and the earth had become new. She -gave him food for his people; also, for seeding, one ear of corn of -each variety, some beans of each variety, and one squash, which his -people must use for seeding their land. The wife gave her husband also -provisions for his journey, ready cooked for eating cold. She cautioned -him not to stop on the way, lest he be overcome by the evil powers -which infested the pathway to his home. Then they parted -affectionately. - -The husband started homeward. He encountered many obstacles and unknown -beasts and animals on the way; but at last after many days of travel -without stopping to rest, he safely reached his home. He found there -only low timber and bushes and weeds growing. On arrival at his own -lodge he gave a few kernels of corn to each family, saying: “This corn -shall be the chief source of sustenance of the people hereafter.” In -like manner he did with each of the several kinds of seeds which he had -brought back with him. It is from these seeds that were propagated all -the food plants which the human race had in ancient times. - - - - - -122. THE LEGEND OF MAN’S ACQUISITION OF CORN - -(A SENECA-TUTELO LEGEND) - -In ancient times there was a village situated on the banks of a river. -The chief source of subsistence of the people was the natural products -of forest and stream—that is to say, game and fish, berries and various -edible roots and tubers. - -There came a day when the people dwelling in this village were told by -an old woman that she heard the voice of a woman singing on the river; -and she told them further that the words used by this strange singer -were: “Luxuriant and fine are the planted fields where I dwell, going -to and fro. Luxuriant and fine are the planted fields which we have -planted. My grandmother and my ancestors have planted them.” - -After hearing this singing for 10 nights the old woman said to her -family and neighbors: “Let us go out to see what this singing means; -perhaps some woman has fallen into the water, and it may be she who is -singing in the middle of the river.” They did go to the river bank, but -saw nothing, and they returned much chagrined at their failure to -discover the singer. - -On the tenth night following, the woman again began to sing, seemingly -from the middle of the river not very far from the village. Again she -sang: “Luxuriant and fine are the planted fields (of corn) where I -dwell, going to and fro. Luxuriant and fine are the planted fields (of -corn) which we have planted. My grandmother and my ancestors have -planted them.” Then the women of the village, going to the river bank -for three nights, sang songs of welcome and recognition, and on the -third night these women perceived that the singer on the river had -drawn nearer to them. On the fourth night the women watching with their -children on the river bank, and singing in response to the singing on -the river, were surprised to see coming toward them a large number of -women. Thereupon one of the girls exclaimed: “Oh, grandmother, do not -let these women seize us,” and the children fled from the place. But -the spokeswoman, who was the eldest person present, said: “I alone -shall remain here to await whatever may befall me, and I do so because -my granddaughter, who is coming, is in need of pity and aid.” - -At this the woman, the midstream singer, exclaimed: “Oh, my -grandmother! take me hence. I am not able to go there (where you now -are).” Then the grandmother (so called by the courtesy of clan kinship) -placed her canoe of birch bark in the stream and soon by rapid paddling -reached the side of the young woman who had been singing in midstream. -She found her granddaughter lying on the back of a beaver, which -mysteriously held her above the water. The granddaughter was the first -to speak, saying: “Oh, my grandmother! take me hence.” The grandmother, -replying: “Oh, my grandchild! your wish shall be fulfilled,” at once -proceeded to place her granddaughter in the canoe, after which she -headed for the shore of the stream, paddling to the landing place in a -short time. When they had landed, the young woman said: “Oh, -grandmother! now leave me here. I will remain here, and you must come -after me in the morning. Nothing shall happen me in the meantime.” The -grandmother at once returned to her own lodge, where, of course, she -related in detail what had taken place. - -Early the next morning she returned to the landing place where she had -left her granddaughter (by courtesy). There she saw only the growing -stalk of a plant. Drawing near to this she found growing on the stalk -an ear of corn, and breaking it off she carried it back to her lodge, -where she hung it up on a roof-supporting pole hard by the fireplace. - -It came to pass during the following night that the grandmother, so -called, had a dream or vision, in which the young woman who had been -singing in midstream said to her, “Oh, my grandmother, you should -unhang me from this place, for it is indeed too hot here. You should -place me in the ground—plant me—and then leave me there; for I will -provide for you and your people, you human beings. So kindly place me -under the ground.” This dream came to the old woman three nights in -succession. So she took down the ear of corn, and after shelling it she -planted the grains of corn in the ground just as she had been -instructed to do by the dream. - -But on the following night the grandmother again dreamed, and the young -woman in the dream said to her, “You and your people must care for me. -You must not permit weeds to kill me. You shall see me sprout and grow -to maturity; and it is a truth that in the future all the people who -shall be born will see that I will provide for their welfare. So you -must take great care of me. You will see, you and your people, a great -multitude of people who are about to arrive here. You will see, I say, -that I will provide for all during the time the earth shall be in -existence. You shall now learn what is a well-known truth—that is, that -I am corn; I am native corn; I am sweet corn. I am the first corn that -came or was delivered to this earth.” For three successive nights the -grandmother, so called, had this same dream or vision, hence she came -to regard it as a direct intimation to her regarding the disposition to -be made of the corn on the ear which she had found on the bank of the -river. So forcibly did the injunctions impress her that she planted the -corn in the ground as directed; and she carefully followed the -directions of the Corn Maiden as to the care required by the growing -corn to enable it to mature and to prevent it being choked to death by -weeds. - -In the autumn the old woman [444] harvested her corn, and taking it -into her lodge she divided it into as many portions as there were -families in the village of her people. Then she gave a portion to the -chief matron in each lodge, telling each that the corn should be used -in the spring for seed and also how it should be planted and -cultivated. Afterward she returned to her own lodge. She was greatly -rejoiced at the prospect of her people having something which would -supply them with a staple food, if they would only properly care for -it. - -In a short time after reaching her own lodge she lay down on her couch -to rest for the night; but she had hardly fallen asleep before she had -another dream, or vision, of the Corn Maiden. In this dream the Corn -Maiden said to her: “You must tell my children (the human beings) that -they must not waste in any manner the corn which shall grow to maturity -in the future. It is well known that those who do not honor and -properly care for me invariably come to want and destitution; for -unless they act so toward me when I leave I shall take all the corn and -other seed away. And, grandmother, you must tell all these things to -your people and kindred.” - -Some time after this event the old woman said to her nephew (?): “Do -not travel around from place to place, for it is a well-known fact that -there are beings roaming about which have the disposition to overcome -and destroy men by the exercise of their orenda.” But the nephew (?) -replied: “Oh! there is nothing going about from place to place which -has the power to kill men.” - -Then there came a time many days after this that the Corn Maiden saw -her brother arrive there. He was a human being, tall beyond measure, -and in other respects of corresponding size. He said to her: “Do you -now come forth (out of the lodge).” She obeyed him by leaving her -lodge, whereupon he took her up in his arms. He saw there a stone ax -and an arrowhead of flint. After carefully examining these he asked: -“Have these things, simple as they are, the power to kill a person?” -She made no reply to this question, and the giant departed, carrying -away captive his youngest sister. On the way she began to sing: “Oh, -elder brother! have you not been in the habit of saying that there is -nothing that roams about which has the power to kill persons? How do -you explain this?” Now the name of the person who stole this woman is -Doōdĕⁿnĕñyāʹhoⁿʼ [445] (Ga-mĕñdji-dāʻ-kăʻ is the Tutelo name), (The -refrain of the song she sang was the Tutelo words, Daʻhĕñgeʻ, -daʻhĕñgeʻ, wāʻhoyăʼ ĕñ gi lo yot.) - -Another brother of the Corn Maiden (of the lodge of the old woman) -taking a stone ax and a bow and arrows, and asking his grandmother to -follow him, said: “Let us two go fetch home my younger sister.” So -saying, he started in pursuit of Doōdĕⁿnĕñyāʹhoⁿʼ, the so-called Stone -Giant, and his grandmother followed him on the perilous journey. His -pursuit was vigorous and tireless, and he was not long in overtaking -Doōdĕⁿnĕñyāʹhoⁿʼ. Coming up to him, he shot him with a flint arrow, -saying at the same time: “I have come to bring back home my younger -sister.” Doōdĕⁿnĕñyāʹhoⁿʼ, weeping with pain, said: “I confess my -guilt. I did a great wrong in stealing this maiden from her home.” Then -he surrendered her to her brother, who, taking his sister by the hand, -started with his grandmother for their home. - -When they had arrived at their own lodge the young woman who had been -kidnaped by Doōdĕⁿnĕñyāʹhoⁿʼ said to her grandmother: “You will now -prepare some food (bread). You will take one grain of corn from the cob -and pound it into meal. This alone will suffice, it is well known, to -provide us (all human beings living) with food enough to satisfy our -appetites at this banquet held in celebration of the return of the -Maiden captured by Doōdĕⁿnĕñyāʹhoⁿʼ, the Stone Giant.” When the corn -had been procured and prepared, the Maiden again spoke, saying: “I am -about to give a feast, which shall be held in my honor, and in which -you women shall dance the Corn dances.” - -The feast was held in accordance with her wishes, and the women danced -the Corn dances as she directed them, and all the people rejoiced with -her. When the feast of thanksgiving was ended the Maiden said: “Now, as -for me, I am starting on my return to my home. I shall go back to the -place whence I came. It shall be an established thing in the future -forever that corn shall exist, and that mankind shall never again die -from starvation. I now go to my home.” - -Thereupon she started away, going back on the river on which she had -come; and as she went along she sang a song, the words of which were -“We, the varieties of corn, beans, and squashes, are the mothers of the -peoples of the whole world.” These words she sang to teach the people -what to sing in their Corn dances. - -After she had returned to her home she received a proposal of marriage -from Oʻstawĕⁿʼsĕñʹtoⁿʼ (Sumac Tree?). She accepted his suit and the two -were married. When they were together the Corn Maiden said to her -husband, “You must love me (that is, regard me as a precious thing);” -and her husband assured her that he would indeed comply with her -request and his duty. - -Then they returned to the lodge of Mother Bean, which they reached by -traveling on the river a long distance. Mother Bean said to them: “You -two must carry back with you some beans, which you must take to that -distant land, where you shall leave them.” On their return to their own -lodge the bridegroom carried the beans to that other land in which his -wife had left seeding corn, and after performing his mission returned -to his own wife and lodge. - -Afterward the bride wife heard her sister singing beside a planted -field: “Is there perhaps anyone who will marry me again? Let him ask -me.” She had not been singing long when Tʻhăʻhyoñʹnĭʻ (Wolf) replied: -“I will marry you if you will accept me.” To this she answered: “If I -marry you, what will be my usual food?” Tʻhăʻhyoñʹnĭʻ replied: “You -shall have meat for your usual food.” Her answer was: “I shall die if I -am compelled to eat that kind of food.” - -Thereupon the maiden resumed her singing: “Is there perhaps some one -who will marry me again? Let him ask me to do so.” Nyāʹgwaiʼ (Bear) -answered her: “I will marry you if you will accept me.” The maiden -answered: “If I marry you what will be my usual food?” Nyāʹgwaiʼ said -in reply: “Your usual food will be various kinds of nuts.” She said: -“In the event that I am compelled to eat that kind of food I shall -surely die.” - -Again she began to sing: “Is there perhaps anyone who will marry me -again? Let him ask me.” While she sang Neʹogĕⁿʼ (Deer) answered her: “I -will marry you if you will accept me.” The maiden said in reply: “If I -should marry you what would be my usual food?” Neʹogĕⁿʼ replied: “Your -food would be buds and sprouts and the moss growing on trees.” The -maiden’s response was: “In the event that I am compelled to eat that -kind of food I shall surely die.” - -After thus refusing each of these proposals of marriage, once again she -began to sing: “Is there perhaps anyone who will again marry me? If -there be one such, let him ask me.” While she sang, expressing the -impulses of her heart, a man named Corn answered her challenge, saying: -“I will marry you if you will accept me, for I know that you are -circumspect in making your selection of a husband.” In reply the maiden -asked: “If I should marry you what shall be my usual food?” Corn -answered: “If you will marry me your food shall be corn; corn shall be -your sustenance.” The maiden replied: “I accept you, and I am thankful -for my good fortune in finding just what I want. For a long time I have -been lonely, for I desired to see a human being, to be in a position to -mingle with mankind.” With these words she ran forward, and throwing -her arms around him fondly embraced him, saying: “I will share with you -your fortune or misfortune, whichever it be, wherever mankind shall -have charge of your welfare and needs, for my grandmother has appointed -me to care for mankind during the time that this earth shall endure. So -it shall be that they shall plant us always in one place. So from one -place you and I together shall depart when the time during which we -shall provide (food) for mankind, as has been appointed for us, shall -expire. We must teach them our songs and dances, so that mankind may -express their gratitude when they shall gather in their harvests of -corn and beans and squashes.” - -Continuing, she said to her husband: “We must instruct mankind with -care in this matter, so that they shall do the essential things and -sing the essential songs of the Aʻkoñwiʹʻsĕⁿʼ,[446] (the ceremony of -the Corn dances). The women and the young maidens of both the Father -and the Mother side in beginning this ceremony shall stand on their -respective sides of the fire, forming in orderly lines with the matrons -of their several clans as leaders. One side shall first sing the song -which is in order, and then the other side shall sing that song; then -they shall sing it alternately, while the several leaders in taking the -lead must carry the turtle-shell rattle. It is important that this -shall be done in order, and that the rhythm of the songs be not broken. -When the song has been sung by both sides then the two lines of women -shall encircle the fire and dance around it three times. This shall be -done in the case of each song of the Aʻkoñwiʹʻsĕⁿʼ. - -“Now, the words of the essential songs are as follows: - -“(a) ‘Coming hither I heard them; I heard them sing and dance the -Aʻkoñwiʹʻsĕⁿʼ.’ - -“(b) ‘We have now arrived—we who are about to sing and dance the -Aʻkoñwiʹʻsĕⁿʼ.’ - -“(c) ‘Among living, growing, unplucked flowers I am walking reverently -(silently, slowly).’ - -“(d) ‘I am now dancing among living, growing, unplucked flowers -(blossoms).’ - -“(e) ‘We have now returned—we who are corn dancers and singers—we who -are women.’ - -“(f) ‘You two cousins,[447] do you now get the bark bowl (for sprouting -the seed corn). You two cousins, do you now get the bark bowl.’ - -“(g) ‘Oh! the berries have ripened. Oh! the berries have ripened—on -stalk and stem.’ - -“(h) ‘I see (in vision) a beautiful Spring season. - “‘I see a fine field of growing corn. - “‘In the middle of this field of corn there stands a lodge of - bark. - “‘There I see a profusion of drying poles and racks. - “‘Thereon I see fine fat strings of corn hanging. - “‘On these fine fat strings of corn I see rich lively seed - corn.’ - -“(i) ‘Now, I am walking along. I am walking along giving thanks to the -Life God.’ - -“These are the essential songs which mankind shall sing.” - - - - - -123. THE BEAN WOMAN [448] - -(A FRAGMENT) - -In ancient times a people dwelling near a river bank were startled by -the sound of singing, which came apparently from downstream. The voice -was that of a woman, and tradition says that it was indeed the -Bean-Woman who was singing. - -The Bean-Woman sang, it is said, “Who shall marry me again? Let him ask -me in marriage.” The Panther-Man, answering this challenge, said: “I -will marry you if you will accept me for your husband.” Pausing in her -singing, the Bean-Woman asked: “If I marry you what shall be the food -which I shall regularly receive from you to eat?” The Panther-Man -replied: “You shall always have meat in great plenty to eat.” The -Bean-Woman answered: “In that case it is very probable I should die, -for I do not eat that kind of food under any circumstances.” - -Thereupon the Bean-Woman resumed her singing: “Who will marry me again? -Is there one who is willing to marry me again? If so, let him ask me.” -Then the Deer-Man approached the Bean-Woman and said: “I will marry you -if you will accept me for your husband.” The Bean-Woman asked him: -“What food will you regularly provide for me to eat?” The Deer-Man -replied: “Browse and buds and the tender bark of trees, for these are -the things which I regularly eat.” The Bean-Woman answered: “Such a -marriage would not bring good fortune to me, because I have never eaten -that kind of food.” So the Deer-Man departed. - -Then the Bean-Woman resumed her song: “Is there not some one who is -willing to marry me? If there be, let him ask me.” As she sang she -heard the Bear-Man say to her: “I will marry you if you will accept -me.” Whereupon she asked him: “What kind of food will you regularly -provide for me to eat?” He replied: “I will provide you with nuts of -various kinds, for even now I have many bark receptacles filled with -nuts for food.” The Bean-Woman replied: “In this event I should most -certainly die, for I have never been in the habit of eating that kind -of food; so I can not accept you.” - -Without feeling disappointed she resumed her singing: “Is there not -some one who will marry me again? If so, let him ask me.” Then the -Wolf-Man approached her, saying: “I am willing to marry you if you will -accept me.” Once again the Bean-Woman asked: “If I should marry you -what kind of food would you regularly provide for me to eat?” The -Wolf-Man answered: “I will provide you with meat and venison.” At this -the Bean-Woman said with scorn: “It is, indeed, quite proper for you to -offer me meat and venison for food, but I have never had the desire to -eat meat which has been stolen.” Thereupon the Wolf-Man departed. - -The Bean-Woman resumed singing, as before: “Is there any one who is -willing to marry me again? If there is, then let him ask me.” Then the -Corn-Man, drawing near, said: “I am willing to marry you if you will -accept me.” In reply she asked: “If I should marry you what will you -give me for my regular food?” The Corn-Man’s answer was: “You shall -have sweet corn to eat at all times.” In reply the Bean-Woman said: “I -pray that it may so come to pass. I am, indeed, thankful for this -offer, for it is a well-known fact that I am in need of it.” When the -Corn-Man had heard her answer, he said to her: “Come to me.” Rushing -forward, she threw her arms around his neck and embraced him, saying: -“This is, indeed, a condition established by Him who sent us, by Him -who created our bodies, beginning with the time when the earth was -new.” They dwelt together contented and happy. - -This is the reason that the bean vine is at all times found entwined -around the cornstalk. - - - - - -124. THE LEGEND OF ONENHA (THE CORN) - -The event related in the following legend came to pass in ancient times -in the land inhabited by the Tuscarora; and Corn-Woman herself declared -this event to men. - -In that ancient time there lived in that land a man who was alone, and -who had no kindred or friends in that place. He became very ill; so ill -that he was no longer able to leave his mat on the couch. Of course -there was no fire in his abode for he was unable to obtain fuel to keep -a fire burning; besides there was nothing for him to eat. He began to -be very sorrowful, expressing his grief thus: “Verily, I have become -poor and miserable indeed. I am hungry, too, and, perhaps, I shall die -by starvation.” - -While he was ill it was usual for him to lie with his head covered. -There came a day when he heard the sound of voices, which he inferred -were those of women. Uncovering his head he listened intently to learn -something about the voices he heard. Then he heard one woman addressing -another: “What do you think of this matter? The man who dwells with us -is very ill; truly he is in a wretched condition, and he lacks care and -attention.” Then he heard the reply: “It is befitting, it would seem, -that we assist him at once to recover his health, for we know that -while he enjoyed good health it was customary for him to respect and -honor us in his travels. This is, indeed, what he was wont to do: In -whatever place he was traveling, on finding along the trail one of our -sisters who had strayed or become lost, and so had become the victim of -want, he would take her up and speak to her words of pity, saying: -‘Thou art in need and in distress; thou art lost on thy way, and there -is no possibility for anyone except me to have mercy on thee.’ Then he -would care for her. For this reason we should now repay him for all -these acts of kindness by aiding him, since now it is he who is -forsaken and in need of care.” The man who was ill now sat up with -uncovered head, thinking, “I shall see them; I shall have a look at the -two women who are conversing.” But he saw no one, and so was -disappointed. For several days he overheard these two women talking, -but he was not able to see any person around him. - -There came a night, however, when the ill man had a dream, in which he -saw a woman of low stature but of fine appearance, with beautiful long -hair. In the dream she said to him: “I have been requested to come to -you (do you know it?) to tell you that we will now aid you in your -illness. We desire to have you stop thinking that you are about to die -and that you are poor and wretched because you have no kindred or -friends. Moreover, be of good courage, for you shall be well again -before long, and shall again travel much. This, too, shall come to -pass: A shower of rain shall come, whereupon you must arise and place -some receptacle where the raindrops may fall into it, and all the water -that falls into this receptacle you must drink. This shall suffice to -cure you of your illness. It is we who are making a repayment of an -obligation which is due you from us. We are merely doing our part in -aiding you at this time, because you have so many times had compassion -on us during the long time you have been traveling over the earth. For -it was your wont when you were traveling on whatsoever paths they were, -when you saw lying on the trail ‘Corn,’ ‘a Bean,’ or the ‘Seed of the -Ancient Squash’—we are of course sisters—to take her up and have pity -on her, saying: ‘Thou art lost and forsaken even on the trail.’ It is -for these acts of kindness that we shall now, I say, repay thee.[449] - -“Moreover, it shall come to pass that you will hear us when we sing and -dance the Corn dances to give thanks that you are again to travel over -the earth, for such is, indeed, our custom when we are happy. - -“Know this, too, that when mankind give attention to us, when we are -born (sprout) out of the earth, and when they till the ground whereon -we stand, we give thanks for this attention. Again, when they form the -hills of earth around us, we also rejoice; then, too, when they enlarge -the hills to accommodate our growing bodies we regularly give thanks by -singing and dancing the Corn dances; and when they pluck the ears of -corn, gather them in heaps in the middle of the field, husk them, and -braid them into osteⁿʼsaʼs (corn-strings), and hang these on frames or -lintels of poles, we also give thanks in like manner; and as soon as -these strings have dried and they bring us into the lodges we give -thanks and rejoice by singing and dancing Corn dances. - -“Now, I bid you do this. Tell all human beings whom you shall meet that -they, too, must sing and dance the Corn dances when they wish to -express their thanksgiving at the time they are pleased to see us come -to maturity again; and this is the reason that they must perform this -ceremony. It is we, of course, who continue to assist you by furnishing -that on which you human beings subsist. So be of good courage and -cherish my words.” - -Then the ill man awoke and verily he saw a rainstorm on the horizon -which was approaching. He arose, and taking a bark bowl he set it -outside of the lodge where the raindrops would fall into it. In a short -time it began to rain and the raindrops soon filled the bowl. He -proceeded at once to drink the rain water and began to recover his -health. - -The following night as he lay on his couch he heard the voices of women -singing. He noticed that there had come on the drying poles in the -lodge several strings of ears of corn and further that these strings -swayed slightly to and fro, and that the singing proceeded from the -grains of corn, in the guise of women, on the ears. Some of the words -employed in these songs were: “Among the Flowers I am moving -reverently,” “Among the Flowers I am singing and dancing;” and the -women’s voices he heard saying: “The Fruit or Berries are ripe, the -Fruit or Berries are ripe,” and many other songs of the Corn dances. -Thereafter the sick man rapidly regained his wonted health and again -traveled over the earth. - -In time the man returned to his own people and related to them all his -experiences, and he sang for them the songs that he had heard sung by -the Corn women. It was at this time that the Council of Ancients—the -Elders—of the people said publicly: “We are indeed fortunate to learn -of this matter; and we must regularly perform this ceremony in the time -to come.” - -Not long after this event the man who had been ill again heard the -singing of the Corn women; he heard them singing in the place where the -corn had been planted. Moreover, he saw them—a great company of Corn -people, Bean people, and Squash people, and so far as he could see they -were in all respects perfect human beings. They danced in a slow, -gentle manner in imitation of the waving of the corn stalks as they -stand in the ground. Women and girls took part in the dance. - -The man again heard all the songs and so learned them. At once he told -his people what he had seen and heard. Again the Council of Ancients -said: “We must perform this ceremony, too, for this is part and parcel -of the other.” - -From this time the Corn dances and Corn songs were known and used, and -these are the songs that are in use at this day on the anniversaries of -the various seasons, beginning with the time the people plant the corn -grains and ending when the strings of ears of corn are stored in the -lodges—the corn harvest. This ceremony is called Goñdăʻgoñwiʹsas. - - - - - -125. THE ORIGIN OF WHITE CORN, OR KANĔÑHAGĔÑÄT - -In ancient times there lived a community of people at the foot of a -very high, steep, and rugged cliff. There came a day when they heard -the plaintive singing of a woman, who seemed to be on the top of this -almost inaccessible mountain. The mysterious woman directed the words -of her songs to a very old but highly respected man of this small -community. The burden of the songs was expressed by the words: “Oh! -kinsman of my father’s brother, come up here; I indeed desire greatly -to become your wife.” These words gave much anxiety to the people who -heard them, but the old man paid no attention to them. - -The woman, seemingly on the mountain top, continued to sing daily, -however, and finally some of the people urged the old man to go up to -the summit to learn the designs of the persistent singer. But he -excused himself, saying: “The mountain is so steep and rugged, and I am -now become so aged that I do not feel able to make the attempt to climb -its side.” - -But the woman on the height, continuing her singing from day to day, -and the anxiety of the people becoming very marked, the chiefs of the -community in council finally requested the old man, whom they highly -respected, to go to the mountain top to unravel, if possible, the -meaning of the mysterious singing. They represented to him the -importance of this mission, since the persistent singing might have -some relation to the welfare of the community at large. - -After long meditation he replied to the request of the council, “Oh, my -chiefs! at your request I will go to the mountain top to learn, if it -be possible, the meaning of this woman’s singing.” - -Having made the necessary preparations the old man started, and after -overcoming many difficulties he finally reached the summit of the -mountain. There he saw a young, fine-looking woman, who stood not far -from the brink of the cliff. She had been standing in that position -while he was painfully wending his way up the mountain side and urged -him to have patience and courage to persist in his attempt to climb the -mountain. Seeing that he had reached the top of the mountain, the young -woman beckoned him to her side, at the same time saying: “Do thou come -to me, Oh, my friend! I desire to share my mat with thee.” Drawing near -to the young woman, the aged man said kindly to her: “I am -unfortunately past the age when it might have been in my power to -comply with your request.” But the young woman replied: “Fear not, but -draw near me. I will endow thee with the power which will enable thee -to comply with my desire. So come close to me. Now, mark my words and -carefully cherish them. Out of the ground at the spot whereon I have -lain a plant shall sprout and grow. Care tenderly for this, for it -shall be a boon to your people, a chief source of food to them; and it -shall be called Kanĕñhagĕñät; that is to say, White Corn. In five days -from now you must return to care for what you will find growing out of -the ground, as I have already told you. As for me, I shall die.” The -aged man drew near the woman and embraced her. Time passed and he -swooned. When he finally recovered his senses he discovered that the -young woman had disappeared—vanished into thin air—and he believed that -he had embraced a vision. Arising from the ground, he returned to his -people at the foot of the mountain. - -Remembering the words of the young woman to the effect that he must -return to the mountain top to obtain a mysterious plant, at the end of -five days the old man returned to the summit. There he found on the -spot whereon the young woman had lain a growing corn plant. He -carefully pruned away from it all weeds and placed rich, fine earth -around its rootlets, and also watered it from a neighboring spring. - -Taking great delight in caring for this corn plant, the aged man came -frequently to the mountain top to attend to it. In course of time it -had grown to maturity, bearing three ripened ears of white corn. These -he carefully husked and carried back to his lodge. In the spring he -assembled all the people of the community and divided the corn among -them equally, a few grains to each family; and he instructed them in -the method of planting and caring for the corn, telling them that in -time it would become one of their staple food plants. Such is, it is -said, the manner in which the white corn originated among the -Tuscarora, who have generously shared the seed with neighboring tribes -and kindred. - - - - - -126. THE ORIGIN OF THE PORCUPINE PEOPLE OR CLAN [450] - -In ancient times, it is said, a people dwelling in a certain country, -having become very numerous, decided to divide into equal parts their -hunting grounds and the game animals living on them. This division of -lands took place at a public assembly. - -It was solemnly agreed that all persons should respect the boundary -marks separating their own lands from those of their neighbors; that no -person should cross such boundary lines for the purpose of hunting game -animals; and that any person violating this agreement would be guilty -of trespass. The part assigned to every family (ohwachira) was, indeed, -very large, being considered sufficiently extensive to provide -sustenance for that family. It was still further agreed that when the -trespass should be discovered the aggrieved people might, after -learning all the facts in the case, exterminate the family of the -transgressor, unless a suitable expiatory recompense were offered and -accepted from such clan and family. This compact was solemnly kept for -many years and the several contracting clans or peoples lived in great -harmony. - -There came a day, however, when a hunter from one of these neighboring -clans deliberately violated the compact of his clan with their -neighbors by crossing the boundary line into the territory of an -adjoining people and there killing some game animal. His act, which was -soon discovered, led to a long and bloody war between the two families, -resulting in the virtual extermination of the clan of the offender. - -Only one man escaped the vengeance of the offended family. He saved -himself by flight from his home and succeeded in avoiding his pursuers -by dropping into a deep cavern in a rocky cliff far from his land. -Having passed through the entrance of the cavern, the man saw that the -passage led to a very large open space, which he found to be well -lighted. In the center of a spacious field he saw a lodge, which -attracted his attention. While watching for some sign of life in the -lodge, he was gratified to see a woman emerge therefrom and then -reenter. - -Going back into the passageway to the cavern, the man kept a close -watch on the lodge. In a short time another woman came out, followed by -the woman he had first seen. The two walked splay-footed toward the -place where the fugitive had concealed himself. On reaching the opening -of the cavern they stopped, and one said to the other: “Let us go back -home, for I smell the smoke of a fire.” Thereupon the two started back -down from the entrance. So they quickly returned to the lodge and at -once reentered it. Shortly afterward a man came out of the lodge. He -shook himself as a dog shakes himself after coming up out of the water, -and it seemed to the fugitive that the place became lighter.[450a] The -man came directly to the mouth of the cavern and then returned to the -lodge. He told the women that the scent in the entrance was not that of -smoke but of a human being. - -Again the two women came forth, this time to find the source of the -human odor that scented the cavern’s mouth. They were not long in -discovering the man, who had seated himself near the entrance. -Approaching him, the elder woman said: “Whence have you come, Human -Being?” In reply the man said: “I came in here to conceal myself from -my enemies. All my people have been killed in a day.” The elder woman -answered: “We invite you to our home. Will you not come home with us?” -The man replied: “I willingly accept your invitation. I will go home -with you. Let us start now.” - -In a short time they reached the lodge, and on entering it the brother -of the two women greeted the man, saying: “Be of good cheer. Fear not. -No harm will come to you. You shall not suffer any want. You shall -marry my elder sister, and there is plenty of food in this lodge and in -our store-cache.” The fugitive was greatly delighted with his -reception, and he informed the man that he agreed to the proposals made -to him by his host, and he took up his abode there with these three -people. - -The bridegroom was indeed very happy, for he kept saying: “I am very -happy, for my wife loves me. I am indeed glad to be here in this place -with you.” It was not long before he and his loving wife were blessed -with an infant son. They all lived in comfort and amity. - -When the man had lived in this place about 15 years and had become the -father of a number of interesting children, his brother-in-law one day -said to him: “The time has now arrived when you should return to the -place whence you fled to this cavern home; and when you depart you -should take back with you your wife and your children. They are now -your own people, although they are of our blood too.” - -After making the necessary preparations by packing up their small -belongings, the man with his wife and children bade their kindred -farewell and started for their future home. Passing through the mouth -of the cavern they emerged into a dense forest of large trees, in which -there were here and there bare tracts. In this region the husband and -father found much game, consisting of deer, bear, wild turkeys, -partridges, quail, rabbits, elk, moose, and many other animals which -served as food. When they had erected a camp in a sheltered place in -the forest the father spent his time in hunting to support his family. -As he went from place to place through the forest he met a number of -other hunters, whom he invited to visit his camp. These visitors -brought their wives along to see the newcomers. They were greatly -surprised to find that the wife and the children spoke a strange -language, which was not understood by any of the visitors, although -easily comprehended by the husband. At last one of the visitors asked: -“Of what clan are you?” directing his question to the wife of the host. -The host replied for her: “She is of the Porcupine clan of the Wañʹdat -tribe. I am of the Wañʹdat tribe, too.” After a long silence one of the -visitors said: “How did you receive such a name?” The host replied, -“The Porcupines gave me that name.” Then the visitors exclaimed: “We -have found a new people, who are called Wañʹdat, and we must love them -as we do our own peoples and tribes. Let us greet them as our friends.” - -From this time the family of the Porcupine clan of the Wañʹdat had many -friends and before a long time had passed they had become very -numerous. The children of the women were called the Porcupine people. -Their numbers made them powerful and influential. They were well fed -and strong physically. They were fine hunters, knowing well where to -find game of all kinds, where to gather nuts of all edible kinds and -various kinds of berries and small fruits, and they knew also just -where the wild pigeons had their roosts. - -They noted the whereabouts of these places, and when the season was -fully come their leaders and chiefs would call to their people in a -loud voice: “Come! Let us go to feed ourselves abundantly where the -wild pigeons have now prepared their roosts for the purpose of -breeding.” At this time the wild pigeons were so numerous that many -flocks stretched over large tracts of territory, darkening the light of -the sun and making with their wings a loud rushing sound resembling -that of an approaching tornado. Giving heed to the call of their -leaders, the people would make the necessary preparations to go to the -roosts of the wild pigeons. Having reached the designated place, the -people quickly put up temporary camps and then went out at once to kill -the squabs, which they brought to their lodges to broil and eat with -boiled corn bread and corn soup. All were delighted with the bounty of -nature—the gift of the Master of Life. - -Having thus spent part of the summer killing wild pigeons, after the -birds had departed, a leader among the people would say: “Oh! friends, -cousins, and kindred, the deer have gone in this direction and are now -fat and in good condition to be killed for food and for their skins. -Let us then decamp now and go to the place where they may be found. Up -and let us be going. Let us lose no time in delay.” So leaving the -grounds of the pigeon roost early in the autumn, they would journey to -the lands where the deer were accustomed to feed and to raise their -young. There they would erect temporary camps and make ready for the -deer hunt. Then the good hunters led out small parties in quest of the -deer and in this manner usually succeeded in killing large numbers of -them. The venison they dried for their winter supply of food, and the -skins they tanned into fine buckskin for leggings and moccasins and -other garments; and so these people were warm and contented during the -winter months. They shot the deer with bows and arrows and caught some -with traps, in the setting of which they were adepts. Thus they made -the natural food supply of their home country contribute to their -welfare and comfort, and being well fed they were strong, alert, and -resourceful. - -These people were very observant of the phases and phenomena of nature, -and had signs by which to foreknow coming events. Should they wish to -know the degree of the cold of an approaching winter they would watch -carefully the muskrats as they prepared their winter quarters. If the -lining of the winter home of the animal was made thin the people would -conclude that the coming winter would be mild; but if thick, that it -would be severe. - -Another sign from which they judged the severity of an approaching -winter was the condition of the deerskins which they secured. If these -were thin and if the hair on them was short and not close, the people -would conclude that the coming winter would be mild. If the people saw -the bears making their winter quarters of leaves early in the autumn -they would infer that the approaching winter would be very severe. - -If much hail fell during the autumn and winter the people concluded -that there would be much fruit and many nuts the coming season. - -Again, should a person traveling through the forest lose his way he -would notice on which side of a tall straight tree trunk moss was -growing. Assuming this to be the north side he would thus get his -bearings. - -Should a person see a rock damp from the humidity in the air he would -forecast rain for the following day. - -If a person observed wild ducks and wild geese disporting themselves -actively in the water he would anticipate showers for three days. - -The foregoing are some of the signs and omens which the Porcupine clan -taught to their neighbors, and through these they were able to forecast -coming events with great success. These things made the Porcupine clan -of the Wañʹdat tribe noted for wisdom and foresight. - - - - - -127. THE ORIGIN OF THE BEAR SONGS AND DANCES - -Concerning the origin of the Bear songs and dances the following legend -is told by our ancestors, said a Seneca shaman. This is what took place -when these songs and dances became manifest on their human side, or -rather, became manifest in their relation to human beings in their -quest of happiness. - -In the past, it is said, a boy was kidnaped from a temporary camp of -some hunters. It happened in this manner. A woman of the hunting party -was left alone at the camp while the hunters were out in the forest for -the day; it was her duty to keep the fire and to have food cooked when -the hunters returned in the evening. The woman had a child, a boy, who -was then nearly 2 years of age. The little fellow played outside of the -lodge while his mother was busy around the fire or with her other -duties inside of the lodge, feeling that her child could take care of -himself in the meantime. - -One day, when the men had gone on their usual hunting trips in the -forest, the woman fell asleep while the child was outside of the lodge -playing by himself. Suddenly he was surprised to see a strange man -coming toward him. This man, whom the child did not know, came directly -to the place where he was at play. When he reached the child he said: -“My child, I have come for you. You shall go with me to our lodge. My -children desire that you should visit us, and you and they shall play -together regularly. The reason for this is that you are entirely alone, -and they will amuse you so that your mind will be contented.” Then they -two started away. They arrived at the lodge of the strange man, where -they found two small boys of the same size who lived there. On entering -the lodge the father said: “I have now brought here the person whom you -two for a long time have desired me to bring to you, so now your wish -has been fulfilled. You two must love and be kind to him; you must -never hurt him; you two must not annoy or vex him; let there be peace -and pleasantness during the time that he shall be on a visit to us. So, -whatever happens, be kind to him.” - -The three children went around from place to place and played together. -The visiting boy observed carefully all that he saw in and about the -lodge. He saw what these people were accustomed to eat; that they lived -on various kinds of nuts, on honey, and on huckleberries, mulberries, -and various other kinds of berries. All these things he understood. He -saw, too, that they had plenty of corn, on which they lived, as well as -on the berries and honey and nuts. - -The visiting boy had been there for some time when it became the custom -for him to accompany the other two children around from place to place; -he would accompany them when they went out to seek for nuts. He learned -that they prized the chestnut above all other kinds of nuts; that next -to these they highly prized honey; and next to this they prized -huckleberries and mulberries. It was the custom of these people in -gathering these things to work independently to get for themselves as -much of these articles of food as was possible when they were in -season. - -After the lapse of many days spent thus the headman of this lodge, who -had brought the child there, said to his little guest: “Now I am about -to tell you something. You must tell the human beings when you have -returned to your home what I will now reveal to you as our wishes. You -shall tell them that we have strong desires that there might be found a -way by which we could be enabled to give aid to mankind whenever they -may be forced into a critical situation by means of sickness, which is -wont to befall mankind. You shall know that we have observed in the -past that disease travels about from place to place; and it comes to -pass, as we have observed, that when it has selected its victim this -person at once realizes that he has pains in a certain part of the -body. It is well known that if they would remember to call on us we -certainly have the power to cause this evil thing to turn aside so that -it shall pass on one side or the other of the person, in such manner -that the person will not become very ill and he will soon recover his -usual health. - -“Now look at what belongs to us and which it is our custom to use. -Examine this carefully. It is this that we use when it so happens that -a man while out hunting takes a course directly toward the place in -which we abide. This object is held up before us, and the hunter is -turned away from us.” - -The young child, on looking at the object, saw a forked wooden rod in -the hands of the strange man. Thereupon the man said to the child: -“This is the way in which I regularly use this thing.” So saying, he -held the forked rod up before himself, and continued: “The support of -the forks must point toward the hunter, and as he follows the direction -of the rod he is bound to pass on one or the other side of the place in -which we abide. As he passes I guide the rod around past my side toward -the rear of our position. Thus we ward off the hunter from finding and -injuring us. - -“It is this thing we shall use in giving aid to mankind in their -necessities if they will only appeal to us to aid them, and this is the -way in which we shall proceed to do so. In the first place, when the -people desire to make their appeal to us they shall prepare a drink -composed of huckleberries and of mulberries, into which they shall put -maple sugar. When they have prepared this drink they shall collect -native tobacco, which they shall cast upon the fire, at the same time -saying: ‘Oh, you Bears! do you now partake of this native -tobacco—tobacco which our Creator has provided for us, and with which -He intended that mankind should support their prayers to Him, no matter -to what object of His creation they wished to direct their appeals.’ -So, now, you Bears, who move from place to place in the forest, and all -with whom you are united in bonds of mutual aid, we ask you to assist -in bringing about such conditions that we shall think in peace, and -that those who are being called away by death may recover health and -contentment of mind. - -“Now the drink of berry juices has been prepared and sweetened with -maple sugar—the drink which you Bears so highly prize; and now mankind -are about to assume your bodily forms, and they will then touch you in -making their appeals to you. Then one shall cast native tobacco on the -fire, at the same time saying, ‘Now, be it known that there shall begin -the ceremony which is of you, Bears.’ Then the people shall be -exsufflated [451] by the masters of ceremony; and the people shall take -a drink of the berry beverage, and in taking it each person shall say, -‘I give thanks unto you severally, you Bears.’ This is all that is -necessary to be done. Then, verily, the duty devolves upon us to give -aid to mankind. But when we are engaged in giving the aid we shall not -be seen by mankind. Moreover, this shall be done. You must take back -with you the songs which we are accustomed to use when we wish to enjoy -ourselves in our dances.” - -Thereupon, the strange man began to sing the songs, and these songs the -child learned and brought back with him to his own lodge. In the songs -the singer employs these words: “No matter what a human being may -desire to do this shall accomplish his desire.” “I know all the virtues -of the things that grow on plants on the earth.” These are the words of -the songs which the child heard the strange man sing to him. - -This is what took place in the lodge from which the child was stolen -when the mother of the child awoke from her sleep. Finding that the boy -was missing, she hunted for him everywhere. When the men returned from -hunting they at once joined the mother in searching for the lost boy, -but they failed to find him. They sought for him even to the banks of a -river which flowed at some distance from the lodge; they even sought -for the tracks of the boy on both sides of the river. Then, boarding -canoes, they went up and down the river to learn if possible whether -the child had been drowned or not, but they were unable to find any -trace of him in the water. Next they turned their attention to the -neighboring forest, which they thoroughly searched, but they did not -find him. - -By this time they were much troubled in mind because of the child who -was lost, indeed. Then the father of the child went out to hunt, and -when he returned he said to his wife: “It is, perhaps, the proper thing -for us to prepare a ‘reunion’ feast; for it seems true that our child -has perished.” Thereupon the mother set to work preparing the food. -When it was ready she placed it on the ground in the customary place -for eating, and they two sat down to eat. Taking a portion of the food -they were eating and setting it aside, the mother said: “As respects -this food thy and my child does now become its owner and disposer.” -Thus they finished their feast of “reunion of the living.” - -After the lapse of some time the mother said to her husband: “Perhaps -we two should now leave for our home, going back to our own people, -because it is true that I am not at peace in my mind on account of what -has happened to us.” The husband consented to her proposition, and they -packed their meat and their small belongings and, boarding a canoe, -started for their home. After their arrival at home the news of what -happened to them spread among their people. After some days the mother -of the lost child said to her husband: “Is it not perhaps a good thing -for us to go back to the place in which our child was lost? It is now -nearing the anniversary of the disappearance of our dear child, and it -seems good that we two should be there when that time shall come again, -so that we may prepare food there again just as we did when he was -still with us.” Her husband replied: “Let it be done as you desire. I -am willing to go.” - -After making their usual preparations they again started for their -hunting grounds. They went most of the way by canoe. At last they -reached the place where they had encamped when their child was lost, -and they kindled their fire in the same place again. Then the father -went out to hunt as usual. - -One day the mother said: “The day has now come which is the anniversary -of the loss of our child. We two shall now have a feast of the ‘reunion -of the living,’ and we shall set aside a portion for our lost child; -and it shall come to pass just as if he were present with us.” So, as -soon as the food was ready, she set it on the ground in the usual place -and they two began to eat. She also took a portion of the food and, -setting it aside, said: “This food which I have set aside I give to my -child.” When they had finished this meal they gave thanks for life and -for the food which nature supplied to them. - -Then the mother of the lost child said: “Now, there is nothing for us -to do but to start for our home. We will go back to the place where -dwell our own people. We will do this because this place is so -unpleasant, for indeed I can do nothing but think about the misfortune -which befell us two in the days which have past.” Her husband, agreeing -with her, said: “I see no reason why that, too, may not be done, for I, -too, am in the same frame of mind as you are. My thoughts are not at -all pleasant, so we will not remain here any longer.” - -At that time they left the hunting camp and started for home, where -they soon arrived by canoe and a short land journey. On their way the -woman took her seat in the bow of the canoe, while the husband sat in -the stern and paddled. The woman wistfully viewed the banks of the -river as they moved along rapidly. When they had gone quite a distance -the woman noticed a mountain which stood on one side of the river, and -which was covered with a dense growth of small shrubs and undergrowth. -As she watched this mountain top she was surprised and agitated to see -her lost child walking there at the edge of the dense undergrowth. At -once recognizing him, she sprang up in the canoe, frantically -exclaiming, “Oh! I see my and thy child again. Look, there he is -walking along.” The father, too, recognized their son whom they mourned -as dead and hastened to bring the canoe to the river bank at the point -nearest to the place where the child had been seen. As soon as the -canoe reached the land they both alighted. The father then went -directly toward the child, who apparently awaited them; the mother was -following at her husband’s heels. But as they approached him the child -fled away into the shrubbery, and they pursued him. The father had some -difficulty in overtaking him. When the father had caught him the mother -came up to them. Then the delighted parents began to ask the child -questions, but he did not give any answer. He did not seem to be able -to make a reply, and they saw that the child was too much frightened to -be able to understand them. So the father lifted him in his arms and -carried him back to the canoe. They saw that his face and hands and -feet were all still natural in appearance, but that the other parts of -his body were covered with fine fur; in this respect he was just like a -bear. Again boarding the canoe and hastening home, they soon arrived -among their people. - -After they had reached their home lodge the children of their neighbors -came to visit the newcomer, and they began to play together. At first -it was quite impossible for the recovered child to converse with the -other children; it was a long time before he was again able to talk -even a little. Gradually, however, he became able to carry on an -extended conversation with them. - -There soon came a time when he voluntarily began to relate to his -father and mother the circumstances under which he had been lost to -them. He told them that a strange man had carried him away to his home. -The child carefully told what things he had seen that were strange to -him, what he had seen when he had traveled around with the strange -people, and what these people used for food. He said that the strange -man who had taken him away had instructed him to carry back a message -which he should relate in detail to his people. This gave all that was -necessary to enable them to perform the ceremony of the Bears, and he -also taught the people all the songs of the Bears, which he had been -taught by the Bear people expressly to be taught in turn to the people -of the stolen child. - -The child told the people that he had lived with the Bear people during -the time he had been in captivity. He told the people the correct use -of the forked rod of wood in turning away from the people the course of -disease, by means of which the Bear people were able usually to cause -the hunter to pass by the hiding place of bears, for which he might be -on the hunt. - -It was in this manner that the Bear ceremony was revealed to mankind, -so that it is possible for them to perform it. Such is the legend of -the origin of the Bear ceremony, as it is called. - - - - - -128. THE ORIGIN OF THE PIGEON SONGS AND DANCES - -This is the manner in which the origin of the Pigeon songs and dances -was disclosed to human beings in ancient times. These birds had formed -a nesting place, or one might say more properly that they had assembled -at a so-called pigeon roost. - -Having received knowledge of this fortunate circumstance a great number -of men and women with their children, starting from their villages, -went to the place where the pigeons had formed their roost. In time -these people arrived at their rendezvous and they at once began to -build their temporary camps according to their ohwachiras and clans and -kindreds. - -There went with this concourse of people a man who had just reached the -age of puberty and who had no evil habits. He was a very good person. -Then it came to pass that they began to travel from place to place -through the roost to kill such pigeons as they needed. At this time the -upright young man heard the tumult arising from the cries of the -pigeons holding converse together and he also saw the pigeons in vast -numbers wheeling in circles. - -Suddenly he was greatly surprised to see flying among the pigeons one -white in color as to its body. He watched it for a moment flying in -circles, when, leaving the others, the white pigeon came flying toward -the place where the upright young man was standing and alighted very -near to him. At once the pigeon began to speak, saying: “Be it known to -you that we have selected you to tell your people what it is we desire -the most, what it is we most need. You must tell your chief that we do -not like to have so many among you who are in this place who do not -remember Him who has created us. There are indeed many whose thoughts -are only of evil things which they desire to do to please themselves. -We wish that those among you who have these thoughts should put away -evil longings and purposes, and we believe that whoever does not do so -will suffer some grave misfortune. - -“We further wish you and your people to join with us as a custom in -offering thanksgivings to Him who created us when each day shall return -to us, and also when each evening comes upon us. We think it is -profitable that this should come to pass as I have suggested. You see -us when the morning comes making a great tumult, and you hear us all -talking while we circle around the place in which we have our roost. -The reason for this action is the giving of thanks. We are offering -thanksgivings to Him who has created our bodies. In the evening this -again takes place; we again offer up thanksgivings to Him; and you see -us then making circles around our roosting place, and there is the -accompaniment of sound and the confusion of voices which you hear. Now, -know this: We are performing the ceremony of the dance, and we are all -singing. This signifies that we are happy; we are full of joy. - -“We have no remonstrance to make against your coming to this place -seeking to obtain the young growing persons of those whose bodies are -such as ours. Indeed, you wish that these shall become a source of -contentment and satisfaction—these, the offspring of the pigeons. So it -is that we have none but the kindest of feelings toward you in this -pursuit of your desires. You must know, too, that He who created our -bodies has ordained that this (flesh) shall be for the welfare and -contentment of human beings dwelling on the earth. - -“You must know further that I, on whom you are looking, I, who am -speaking to you, am indeed the oldest person among my people, and it is -on account of my great age that they have chosen me to come to you to -tell you our wishes and to teach you our songs. You, too, are able to -sing them. It is needful that you shall enjoy yourselves; that you -shall dance in order to do this; and that all your people who are here -shall take part. In dancing you shall make circuits around the places -where you have kindled your fires. When you have finished the singing -and the dancing you shall go with your chief to make an offering of -tobacco at the very border of our encampment, where you two shall stand -to perform this ceremony. When you have kindled a fire you shall cast -native tobacco thereon, and while thus occupied you must pray our -Creator to permit you and your people to pass your period of sojourn -here in health and in prosperity. At that time your chief, too, shall -cast something on the fire—things of which you make daily use, and -these objects shall become the prayer (the word) [452] or message of -the people. Furthermore, we together, your and my people, must unite in -the performance of this ceremony, and we must also be of one accord -when we make this prayer and request of the Creator of our bodies. Now -it is for you to return to your people and tell them fully what I have -said to you. This is what I have to say.” - -Then the upright young man replied to his pigeon friend: “Your -proposition is agreeable to me, and I will fulfill my duty in the -matter by telling my people all that you have said to me.” - -Without further speaking the white pigeon mounted in the air and flew -away. The young man, while watching it fly off, saw a large number of -pigeons moving in a circle as they flew along; and he heard the birds -sing, making a very loud sound, a tumult of voices. He listened very -attentively for a long time and finally learned the songs which the -pigeons were so loudly singing. Then he returned to his lodge and his -own fireside. - -At once he related in every detail all that the white pigeon had said -to him. A messenger was sent for the chief of his clan, and when he -arrived the upright young man again repeated all that the white pigeon -had said to him as to the duties of the people who were there to hunt -for squabs. When the chief had heard in great detail all that the young -man reported he at once said: “Let this be done at once by us as has -been proposed by the white pigeon. Let some one be detailed to make a -collection of offerings, and then we shall proceed with the remainder -of the ceremony.” Certain headmen were directed to make the collection -of offerings. Going from lodge to lodge, they made a collection of -various articles presented to them as offerings in the ceremony. Some -gave wristlets, some bracelets, some necklaces, while others -contributed articles of dress, moccasins, and tobacco of the native -variety. When they had visited all the lodges they returned to the -lodge of the upright young man, where he and their chief awaited them. - -After they had properly arranged the offerings the chief said: “Let us -now start; we will go toward the place whereon borders the pigeon roost -or nesting place.” Then they two started, the chief and the upright -young man. When they had reached the border of the pigeon roost they -kindled there a very small fire, and the young man made an offering of -native tobacco by casting it into the fire, at the same time asking the -Creator for the health and welfare and contentment of all the people -while they were at that place. His prayer was long and earnest, and -when he ceased his invocation the chief stepped forward to begin his -prayer. Bringing all the articles which had been offered and standing -before the fire, he said in prayer: “Thou who hast created our bodies, -here lie all those things by which we support our message (by which we -support its head), all the words of our prayer. We offer these to Thee. -Accept them as a testimony of our faith.” Then he laid all the objects -which he had brought near the fire. Thereupon the two men returned to -the lodge of the upright young man. - -When there they went at once from lodge to lodge to call a council of -the people. As soon as the people had come together and had seated -themselves according to their families and their clans the chief arose -and addressed them. He urged them to repent of their evil deeds through -self-condemnation and to offer up thanksgivings to their Creator in the -morning and also in the evening; he said to them that this custom -should continue forever, as it would bring health and prosperity and -happiness to all those who practiced it. When he had finished his -address on the need of observing faithfully the things which had been -taught them by the Pigeon people, he said: “Now let us severally give -thanksgivings to the Creator of our bodies, and, moreover, we will -dance to the songs of the Pigeon people. Every person should take part -in this ceremony.” - -Thereupon the upright young man and the chief took their stations at -the head of the line of dancers. When all were in line and ready the -young man began to sing the songs of the pigeons, and all danced, -following the leaders. In dancing they made a circuit of the lodges, -moving slowly to the rhythm of the songs as they turned from the right -toward the left. When the young man had sung all the songs the head of -the line had reached the point of departure. - -Then the chief, addressing the people, said: “We have now, indeed, -performed this ceremony as it has been taught to us by the people of -the pigeons; and when we shall depart from this place we must take back -with us this ceremony, which will be of great benefit to us. We have -learned these songs here from a superior people, and so we must cherish -this ceremony. We have learned, too, that in dancing we must always -make the circuit of the fires in one certain direction, namely, from -the right toward the left. The reason for this is that you use your -right hands either to seize or to release whatever you wish, so it is -necessary that the right side at all times be on the outside of the -circle of dancers, and that the part of the body in which lies our life -shall at all times be on the inside of the line of dancers. Let us now -make ready to start for our homes.” With loud shouts of approval and of -exuberance of joy the dancers returned to their lodges to make -preparations to depart for their homes. - - - - - -129. THE LEGEND OF HAHADODAGWATʻHA - -Once there dwelt together a brother and his younger sister in a lodge. - -The brother had a rich suit of hair, half of which was red and the -other half black. It was the daily occupation of the brother to go out -hunting, and the younger sister was contented. They lived thus in peace -for a long time. - -One morning the brother went out as usual to hunt. He had not been gone -long when seemingly he returned, laughing and looking at his younger -sister, it is said. He took a seat by her side as she sat on her bed -and embraced her, whereupon she said to him: “What has happened to -you?” He made no reply but attempted to throw her backward on the bed -while he tickled her. At this she exclaimed: “You are abusing me; you -have never before acted in this manner;” and she struggled with him as -he continued to grapple with her, until at last he went out of the -lodge. - -Not long after this episode her brother entered the lodge. Having been -injured, she was weeping. Her brother said to her: “What has happened -to you? Are you, perhaps, ill?” She made no reply and would not give -him any food. Then she spoke to him, saying: “It is, indeed, an awful -thing, the manner in which you have abused me, your own sister.” He -answered: “What have I done to you?” She replied: “You abused me and -tickled me, and desired to throw me on my back. This is the reason why -my mind is troubled.” Answering, he said: “Not in the least could I -abuse you, for I have too much compassion for you.” But she did not -believe him. Then he continued, saying, “Now: it is, perhaps, my friend -who has visited you and who looks exactly like me, having hair like -mine, of which half is red.” Then she said: “That is not true; at all -events, it was you who came into the lodge.” Thereupon he added: “My -friend made this visit, because you have now arrived at womanhood. Not -far away stands the lodge where mother and son live; the son is my -friend.” She told him that she would not believe a thing he had said to -her. He answered that whatever happened to him happened also to his -friend. - -The brother himself warmed up some food and ate his meal. In the -morning his sister would not arise, for she was still very angry with -him; so he himself prepared his morning meal and ate it. When he had -finished eating it he went out to hunt. Before going, he said to his -sister: “Do not think hard of the conduct of my friend, for he only -desires to marry you.” - -Just after the brother had left he (as she supposed) returned and -seized her as she was walking along, and they struggled desperately in -the lodge. She succeeded in scratching him in the face, whereupon he -left the lodge and fled. - -When the sun was nearly set her brother returned to the lodge. He said -to his sister: “Oh, my younger sister! I fell among thorns and -briers—that is why I am all scratched up.” She was indeed astonished at -what he had told her, for had she not herself scratched him in the -face? So she replied: “I for my part can not believe what you say.” -Then she began as usual to weep. - -Finally, the brother said: “My sister, you believe that it is I who act -thus, but it shall be made evident that it is not I who am doing this. -To-morrow as soon as I depart the man will return and will enter the -lodge. As soon as he starts to leave you must seize his robe of skin -and pull it off, for it is exactly like mine in all respects.” - -In the morning the brother started, as was his custom, on a hunting -trip. After he had been gone only a short time a man suddenly entered -the lodge and at once seized the lone sister, whereupon they struggled -fiercely. When he attempted to throw her on the ground she exerted her -whole might to free herself. Having failed in his purpose, he started -to flee from the lodge. As the ends of his robe were flying about, -catching hold of it, she drew it off, at which he went out of the lodge -leaving the robe in her hands, as its fastening broke. - -It was not very long after this episode when her brother reentered the -lodge. He said to her: “Has he made another visit?” She replied: “Yes, -of course, he has; it is you yourself returning.” She did not believe -in the least what her brother was telling her, for she felt sure that -it was he who was tormenting her. By this time her mind had greatly -changed from normal, for she did not cease from lamenting her -situation, being so worried to think that it was her own brother who -had attempted to outrage her. She then handed him the torn robe, -saying: “Here is this robe.” Taking it, he said: “There, now! that is -certainly the robe of my friend. As to me, in hunting I had climbed a -tree on which a bear lived and fell from it, and in the fall my robe -was torn.” Laying the two robes together and finding that both were -torn, he said: “Now you see what I have been saying all along has come -true; whatever happens to me happens also to my friend;” and he added, -“Well, do you now believe what I have been telling you?” Then she -stopped her weeping and gazed at the robes as they lay together and she -saw that they were exactly alike in every respect. Again he asked: -“Well, now, do you believe what I have told you?” But she did not say -anything in reply. - -Then the brother said: “Your mind is still unchanged that it is I who -am abusing you, so now this shall take place to-morrow. As soon as I -start again I shall hide myself in a place near by. As soon as the man -attempts to attack you again or to leave the lodge you must seize him -and not let him go. Thereupon I shall come in and kill my friend, and -then it may be that you will believe me in saying that it is not I but -my friend who is abusing you. We two, of course, shall be doomed to -death because of my act, for his mother has the power to transform -herself into a great bear, so potent in sorcery is she.” - -Since the beginning of this trouble the sister had not prepared food -for her brother, and he himself made ready what food he needed and ate -his meals. She refused to do her duty because she was very angry at -him. - -In the morning, when he had finished his meal, he again started out to -hunt, saying to his sister, “You must now carry out my instructions as -I have given them to you.” He did not go to his hunting grounds, -however, but hid himself near the lodge and kept a faithful watch on -his home. He had been there quite a long time when suddenly he -perceived his friend running toward the lodge, which he entered. After -waiting a few minutes the brother ran to the lodge and on entering saw -his sister and his friend struggling fiercely, the latter striving to -get out of the lodge. As the brother entered the man let go at once of -the sister, whereupon the former said: “My brother, my friend, now we -are doomed to die. I can do nothing in the matter.” Making ready an -arrow, with a twang it sped into the breast of the man, where it stuck -quivering, while the victim, reeling, fell backward to the ground. Thus -the brother killed the man who had been his friend. Drawing out the -arrow he exclaimed: “Well, do you now believe what I have told you in -this matter?” But his sister made no reply. - -The strange man and the brother did indeed look alike. They were of the -same height; they had the same kind of hair, half of it reddish in -color; they had the same kind of raiment and their robes were alike, -even to both having been torn. - -Then the brother said to his sister: “Now, I suppose we must hide the -body of this man, and, moreover, you must by all means aid me in this -matter, for now, of course, we are both guilty. It had been better had -you consented to what he desired, for he wanted to marry you. We will -dig a grave where the fire burns—that is, under the fireplace.” Then -they two dug a very deep grave under the fireplace, in which they -placed his body. They took great pains in covering the grave, so that -one would not know that a man’s body lay buried there. Over the spot -they rekindled their fire, and thus finished the task. - -The brother then said: “My younger sister, now have the courage to do -the best you can, for we two in appearance at least must live as -husband and wife, as it is certain that in one, or perhaps in two days -the woman will come here. When she does it must appear that we are -indeed husband and wife in order to mislead her.” Then he said further: -“I shall not go to another place again; we shall remain here together.” - -So they dwelt together thus until the next day. As soon as it was -morning they sat together, because they constantly expected that at any -moment the mother of the dead man would come in haste. Hence they lived -as husband and wife, and the brother kept saying to his sister: “Be of -good courage; you must do exactly as I tell you, for we must try to -escape in order that we may live until we reach the distant place -whence we two started.” - -When the sun had sunk low in the west the door flaps were thrust aside -suddenly, and the old woman entered the lodge. They two who lived there -were indeed husband and wife (in appearance). The old woman thereupon -said: “Oh! I am exceedingly thankful that now for certain I have a -daughter-in-law.” At this they two smiled. - -The old woman said further: “I have misgivings in my mind, caused by -the actions of your dogs. None of them will accept what I offer them -for food. You should go there again to feed them, and you two might -remain there once overnight.” - -The young man replied: “So be it.” Just then the fire began to sing -unexpectedly, and the fire spoke too, saying three times: “He, my -friend, has killed me.” At this the old woman exclaimed: “Kyū-uʼ! It is -frightful. It is an astonishing thing that is happening in the -fireplace which you two have for yourselves; for it does not cease from -saying: ‘My friend has killed me, there in your fire.’” The young man -answered: “I do not know anything about the thing concerning which you -are perplexed.” Reaching for an arrow, he scraped it, saying: “It is so -that we two, I and my friend, use the fire for the scrapings from our -arrows;” and thereupon he threw the scrapings into the fire. At once -the voice from the fire pit exclaimed several times very rapidly: “My -friend has killed me!” The young man again said: “We use the fire for -the scrapings from our arrows.” The old woman exclaimed: “Kyū-uʼ. You -two have no sense,” and she then departed. The young man said to her as -she was leaving the lodge: “We will soon be there.” - -When they were alone he said to his sister: “It is just as I have been -saying right along: we two are about to meet our death.” He believed -that she was in great fear, so he added, “Do you have courage; and do -not let it appear that you fear anything.” Just as the sun sank low in -the west they started for the place where stood the lodge of the old -woman. They arrived there just before night. As they entered the lodge -and sat down in the place where the friend of the young man was -accustomed to sit they were surprised to see standing on one side a -screech owl and on the other a horned owl. They were more distressed -when the screech owl sang out, “It is another, it is another, it is -another, it is another.” Then the old woman said: “Lo! This is -happening all the time, and it gives me a troubled mind.” The young man -answered her: “It is very strange that you pay any heed to the various -notes of the screech owl,” and he said to the owl: “Here, this is what -you eat,” giving it meat. It stopped uttering its warning notes and -merely repeated its usual note thrice, saying, “Ho-ho-ho-wāʼ.” - -Then all lay down for the night, and the brother and sister lay -together in the place where the dead friend of the brother was -accustomed to lie. All of a sudden the horned owl cried out: “Hi, hi, -hi, hi; he takes to wife his younger sister.” This it repeated thrice. -At once the old woman arose, saying: “Why do you two not stop it -constantly saying, ‘He takes to wife his younger sister.’” But the -young man exclaimed: “Fie upon it! Why do you pay any attention to all -the notes made by a common horned owl?” With these words he again gave -it meat, which it greedily seized as he said to it: “Here, take this; -it is what you eat.” As soon as it had finished eating the meat it -resumed its regular note, “Hi, hi, hi, hi.” Then the young man said to -his suspicious host: “So let it be; now lie down again.” However, the -old woman continued to grow more and more suspicious, for she began to -believe that something had perhaps happened to her son and that he was -no longer alive. At midnight the brother said to his sister: “You must -lie as still as possible and I, too, shall do the same; we must pretend -to be asleep.” They at once began seemingly to snore, but of course -they were not snoring; they did not know what the old woman would do -should they fall asleep. - -The old woman arose very stealthily while the notes of the owls -continued, the screech owl saying, “It is another, it is another, it is -another,” and the horned owl, “Hi, hi, hi, hi; he takes his younger -sister to wife.” Creeping slowly over to the spot where the two were -lying, and thrusting her hand under the coverings, the old woman made -an examination of their private parts, after which she exclaimed: -“Pshaw! Of course things are as they are with those who do as married -people are accustomed.” Then she went back to her part of the lodge and -again lay down. - -In the morning the old woman prepared the morning meal, and all ate -their breakfast. When they had finished eating the old woman said: “I -have mysterious premonitions. I visited the place there where thy -friend has kindled a fire, and it says continually, ‘My own friend has -killed me; my own friend has killed me; my own friend has killed me.’” -The young man replied: “Pshaw! It is foolish to pay any attention to -that noise, for it is caused by our scraping arrows there.” As he spoke -he got his arrow and began scraping it, and cast the litter into the -fire, whereupon the fire said several times, “My own friend has killed -me.” He added, “Now cease paying any attention to such idle things.” -The old woman replied, “So be it, as you say.” - -Then the young man said: “Oh, mother! We two will now go back to the -other place. I said that of a certainty we would remain here only one -night, and perhaps now my brother-in-law is anxious about us.” The old -woman replied: “So let it be as you have spoken.” He answered: “In two -days we two will return again.” So they started for their home, where -they arrived all right. Then the young man said to his sister: “The -only thing left for us to do is to make preparations to escape. You -shall take the lead and I will remain, and I shall overtake you if it -so be that I shall survive.” - -The brother then drew from under the couch whereon he was accustomed to -lie a small case and took therefrom a very small black dog and a little -rod of red willow. He used the rod to tap lightly the dog, which -immediately began to grow in size. At first he said: “It is not yet -large enough,” although the dog was then of the size of ordinary dogs. -So he tapped it again and it continued to grow and had now reached the -size of the largest kind of dogs. Yet he said: “Still I do not think -the dog is large enough, for it is not yet large enough for you to ride -astride of it;” so he tapped it with still other blows, which caused it -to grow in size. It had become at last a very large dog. - -Having done this, he said to his sister: “You two shall go together. -This shall be done on the way: As soon as you become wearied, the dog -will stop beside a tree, and then you must descend from his back; and -as soon as he becomes tired he will likewise stop beside a tree. You -must watch for this, and then you must descend from his back, and run -ahead as fast as it is possible for you to go. Thus you two must make -your way homeward. You must keep a course directly eastward without -fail. You two must remain in camp at night on the way; and you, my -sister, must lie down beside the dog’s body. You two must not get far -apart from each other, and you must take rests. He himself knows when -you should rest, and you must regulate your actions by what he does, -for it is a fact that he is our brother. You must know, too, that it is -uncertain whether you will see the old woman, who is immune to the arts -of sorcery and who, too, is able, it may be, to overcome our orenda -(magic power). It seems uncertain whether you shall again see -Hahadodagwatʻha; it is uncertain, I say, for verily, it is I who am -called Hahadodagwatʻha.” Then he added: “Now, you two flee;” whereupon -the younger sister mounted the dog’s back, and her brother again spoke -to her, saying: “Have courage. We shall have the good fortune of your -safe arrival in the place where our mother dwells.” - -Thereupon, the two started away in great haste, the brother remaining -alone in the lodge. - -As the sister rode the dog, he would stop beside a tree, whereupon she -would say: “Oh, now! my brother has become quite wretched, and I -suppose he is now very tired.” With this she would descend from his -back, and they two would go on. They kept a certain course directly -toward the east. Having gone a great distance, they two would stop for -the night, and the young woman lay down right beside the dog. In the -morning they would again start on their journey. After going only a -short distance, the dog would again stop beside a tree. Then the young -woman would say: “Oh! my brother is to be pitied; now he wants to bear -me again on his back, I suppose.” So saying, she would mount the dog, -which at once would start running with her. When at midday the dog -stopped beside a tree, the woman said: “I suppose he is now tired out,” -descending from his back. As the dog crouched down she decided that it -desired that they should take some rest. Then the dog lay down near by, -and she seated herself close to him, saying: “I suppose he is now -asleep, being very tired.” - -Thus, she sat for a long time looking around. Suddenly a fine-looking -bird alighted near her, which she resolved to catch. When she was about -to seize it, the bird would fly away, but would usually alight again a -little way from its former perch. When the young woman would run up to -it with the intention of seizing it, it would fly away just in time to -foil her purpose. Thus she pursued it a little farther, still a little -farther, but could not catch it, although she was determined to do so. - -Suddenly she heard the loud barking of a dog which was approaching, -saying, Wuʹ, wuʹ, wuʹ, and at once she ran toward the place, then quite -distant, where lay the dog. When she returned to this place the dog was -gone, for it had resumed its course and was barking as it went farther -and farther. At last it disappeared in the distance. Then the young -woman began to weep, indeed, and she repeated the words of her elder -brother: “You must not change your course, but you must keep going -directly eastward.” While she was so engaged her brother, -Hahadodagwatʻha, arrived there, having overtaken her. - -He remained for two days, when the footsteps of some one were heard by -him, and suddenly the old woman, entering the lodge, said: “Lo! Where -is your wife?” He answered: “Did you not meet them on the way?” “I did -not,” she replied. He said to her: “It may be that while you and they -were gathering things by the way you missed one another.” The old woman -answered: “Oh, that is true, of course, I suppose. Without ceasing, his -pets are uttering notes. At times my mind is deeply troubled by this -state of affairs. So let it be. I shall now go back to the other place, -for they have probably arrived there now.” - -In a very short time the old woman departed for her home. Running -through bypaths, the young man reached it ahead of the old woman, who -found him sitting there when she arrived. Her son’s pets were making a -great noise when she entered the lodge, whereupon she said: “Lo! Where -is my daughter-in-law?” He answered her sneeringly: “Pshaw! My -daughter-in-law, you say! Why, she has gone home. When she and I -returned there all the food was exhausted, so she longed for her -mother. I said that in two days’ time we would return here.” Thereupon -the screech owl kept saying: “It is another one, it is another one, it -is another one,” while the horned owl said: “Hi, hi, hi, hi; he has -taken his younger sister to wife; hi, hi, hi, hi.” Finally, the old -woman exclaimed: “I am beginning to give attention to what is being -said, for they have never before during the time you have had them as -pets acted in this manner.” In reply the young man said: “Pshaw! you -are all the time paying attention to what they are saying; instead you -must give them meat, and then they will stop as usual. This is all you -have to do to quiet them.” Then he started for his own lodge, saying: -“After two days’ time you must again go there.” - -The only thing he did when he arrived at his lodge was to make -preparations for leaving, and when everything was ready he departed. He -followed his sister, keeping on the track made by the dog as it ran -along homeward. He had fled some distance when his body became very -weak. - -At the end of two days the old woman went to the lodge of the young -people, where she found no one. Turning to the fire pit in her great -anxiety she was surprised by hearing the fire again say, thrice in -succession: “My friend has killed me.” Thus it spoke. Thereupon the old -woman said: “Oh! my son lies there where I have been thinking he lay -all the time. It is exceedingly dismal to think of.” Then she began to -dig up the fireplace; and she found him lying there with his face -upturned and an arrow sticking through the middle of his breast. At -this discovery she began to weep and lament, saying: “Oh, my dear -child! you have indeed become wretched. When I have killed them I will -return to pay the last rites to you.” So saying, she went out of the -lodge and started for her home. - -Having arrived at her lodge, she took from a bark receptacle in which -it was kept hickory-nut meat and ate it, making the sounds, “Gaoñʼ, -gaoñʼ, gaoñʼ,” and saying, too, “I shall fortify my body with this -meat.” When she had finished eating her meal she went out of the lodge, -and going to a neighboring tree, by her great strength she tore off a -great part of it with her paws. Exclaiming, “I do not think that this -will suffice,” she reentered the lodge and ate more of the hickory-nut -meat. Then she exclaimed, “Now I wonder whether this will do.” Going -again to the tree she tore it into shreds, and then exclaimed, “This is -now sufficient; I have strength enough.” - -Then she started away, running swiftly. She had become a bear of -enormous size and power. Going to the place where the tracks of the -fugitives showed the direction they had taken, and placing her paws on -the path along which they had fled, she exclaimed: “It is impossible -for you to escape even though you should have gone to the end of the -earth.” With these words she started in pursuit of the fugitives. As -she ran along she often placed her paws on the track made by the young -man, and this act caused him to reel and stagger, so potent with evil -orenda was the body of the old woman. They were at this time two days’ -journey apart, but the old woman, who had transformed herself into a -huge bear, was rapidly overtaking the fugitives, every moment drawing -nearer and nearer to them, for she was indeed running rapidly. - -Finally the young man overheard the old woman, who had resumed her real -character (that of a great bear), say: “Thou shalt surely die.” As he -listened to the words he drew from his fawn-skin pouch the feather of a -wild pigeon. Casting this back of him he made the invocation: “Right -away let there be a roost of pigeons here and let their numbers be so -great that their droppings shall form a rampart stretching across the -world and equal in height to half that of the tallest tree.” As soon as -he had finished speaking the air resounded with the sounds made by the -alighting of many thousands of wild pigeons; among these sounds one -heard, Gäk, gäk, gäk, gäk, and Dūm—m.[453] - -There was no possibility for anyone else to possess more orenda than -that possessed by the young man; so he passed on, and behind him the -great bear came on a run. The monster arrived at the roosting place of -the wild pigeons. There was a rampart of their droppings extending -upward half the height of the tallest trees. The bear made an attempt -to force its way through the great rampart of droppings, but was unable -to do so, merely becoming thoroughly covered with the filth. It was not -easy for the monster to extricate herself from the great rampart, hence -she decided on another course of action. - -She started on a run along the rampart’s edge, saying: “There has never -been a time when a pigeon roost extended across the world.” After -following the rampart for a long time she became tired and returned to -the place where the tracks of the fugitive seemingly entered the -rampart, where she lay down for the night. In the morning there was -nothing to be seen, for the rampart had disappeared. Thereupon the bear -exclaimed: “How exceedingly unfortunate this is; verily, he is a great -wizard.” Starting in pursuit again, she placed her paws on the track of -the young man, causing him to stagger and reel. - -Not long after this he heard her speak again, saying: “Thou shalt -surely die.” At these words the young man took from his pouch a piece -of rock, which he cast behind him with the words: “Let a rock cliff -rise here at once which shall reach across the world and which nothing -shall have the power of clearing, nothing that has unusual orenda.” -With this the young man passed on, but as soon as he had ceased -speaking the rock cliff stood complete. In a short time the great bear -arrived at this cliff. She failed in an attempt to go through in -several places, as it was impossible for her to pass this obstruction. -Next she ran along the side of the cliff, saying: “We have never heard -of a rock cliff that extends across the world.” But after going a long -distance the bear, becoming weary, returned to the spot where the track -of the young man disappeared under the cliff. There she stopped for the -night. In the morning there was no rock cliff to be found, whereupon -the great bear said: “How exceedingly distressing this is.” At once -placing her paw on the track made by the young man, she added: “Indeed, -he is a mighty wizard.” At this the fugitive reeled and staggered, and -the old woman in the form of a great bear again pursued him. - -He had not gone very far when suddenly he heard ahead the singing of a -man: Agadăʼädjoñʹⁿiga soʹdjĭʼ ĕñʼʹ ăgwasʹ deiodiʼäʹdet. When the young -man came up to him the singer said: “My dear nephew, have courage. I -shall detain the monster with difficulties. It has not been long since -your younger sister passed here, and now there is nothing intervening. -So have courage. Your mother’s lodge stands not far from here.” - -So the young man passed on. The man who had been singing set up many -pikes, and when he had finished his work he was surprised to see coming -toward him a great beast. Soon the bear came up to the place where he -set his pikes and assaulted them with great force. These gave way to a -small extent, whereupon the two, the great bear and the man, who had -now assumed his true character, grappled. In their long struggle the -pikes were broken, and the great bear, at once freeing herself, again -ran onward. - -Suddenly the young man saw running ahead of him his sister, who was -nearly exhausted. Overtaking her, the young man said to her after -seizing her arm: “Have courage, my younger sister. We are to die -perhaps, I think.” - -They lost no time but at once fled. They went a long distance before -they stopped to camp for the night. In the morning he said: “We will -take this direction.” Having cut a rod of red willow he struck the dog -with it three blows. At once the animal became very small and he placed -it in his bosom. - -At the point toward which they were running they suddenly saw what -seemed to be a rock cliff, in which was an open cavern. Out of this a -female personage was looking and saying: “Have courage, my children. -You two will live if you will come in here.” At that time the brother -was dragging his sister along, so exhausted had she become. As they -came to the entrance to the cavern the woman thrust out her hand, and -seizing the arm of the young woman, helped draw her into the cavern, -while the young man also entered. The woman exclaimed: “I am thankful -that you two have returned alive. That animal which is coming on the -run shall suffer for this.” - -It so happened that there was a kettle of boiling oil over the fire; -this boiling oil was bear’s fat. The beast came on the run to the -opening of the cavern, and, crouching low, thrust in her nose. At once -the mother of the two fugitives cast a ladleful of boiling oil into the -face of the great bear. The pain caused made the bear fall over -backward some distance from the cavern, and she began to howl and -writhe around on the ground. But the relentless old woman carried out -the kettle of boiling oil to the spot and poured the remainder on her -enemy, which finally died there in great agony, just as the old woman -had threatened. - -Then the old woman, their mother, said to the two returned children: -“You two who have been absent for so long a time have now returned home -again; and I suppose that you would have been made captives had you not -escaped. Now, you and I will dwell together again.” Thereafter the -mother and her children were again contented in their minds and dwelt -together happily.[454] - -Suddenly he saw a man lying prostrate with his feet in the water, who -was groaning and saying, ʼĕñʻ, ʼĕñʻ, ʼĕñʻ. Hahadodagwatʻha said to him: -“Well, what is the matter with you, my friend?” The man replied: “I am -very ill; have pity on me and take me to a dry place and lay me there.” -Unsuspecting, the young man said: “So be it. I suppose that I can carry -you on my back.” When he knelt down, the strange man had great -difficulty in getting on his back and in securing a hold on the young -man’s neck. - -Then Hahadodagwatʻha arose, and going a short distance to a dry and -pleasant piece of ground, said to his patient: “Now, you can lie here.” -But the stranger replied: “Oh! just a little farther.” But -Hahadodagwatʻha answered, “Lie down here.” The man would not consent to -dismount, however, but kept on saying: “Only a little farther.” So -Hahadodagwatʻha went some distance, when he said again: “Now, get off; -this is a fine place in which you can lie down.” But the man persisted -in saying: “Only a little farther.” Hahadodagwatʻha would not consent -to carry him any farther, saying: “You must now get down by all means.” -Thereupon he began to shake himself with great violence, saying: “Get -down! Why do you not get down?” But the man would not get off his back, -although Hahadodagwatʻha told him that he was very tired. Then, going -to a hickory tree standing near by, Hahadodagwatʻha said: “If you do -not get down, I will rub you off against this tree;” but the man -remained without making any reply. Hahadodagwatʻha rubbed his body -violently against the hickory tree standing there, saying the while: -“Why do you not get down?” But he himself was injured by the rubbing, -so he gave up the task. He said: “This man has caused me great -(prospective) trouble.” For a long time he continued bearing his burden -around from place to place. Finally he exclaimed: “It is very -distressing to me that you do not get off my back.” - -At last Hahadodagwatʻha decided on more heroic measures. He kindled a -lot of dry fagots, and he made a large and very hot fire. Then he asked -the man again: “What have you decided to do? Why do you not get off my -back?” Making no reply, the man remained on his back. Thereupon the -young man proceeded to lie down with his back to the fire in an attempt -to burn off his tormentor. But the man, notwithstanding the great heat, -stuck fast. In a short time Hahadodagwatʻha himself was not able to -stand the intense heat, for his own skin began to scorch. Being thus -baffled again, he stood up. He said to his tormentor: “This conduct on -your part is very distressing to me; now you and I must die together.” -But he received no reply from the man. Hahadodagwatʻha was indeed very -tired from carrying this burden around from place to place. Finally he -decided on another course of action. Going to a very high and steep -cliff and lying down on the edge, he said to his tormentor: “I will -roll over the brink unless you get off my back.” There was no reply to -these remonstrances. The man merely kept on breathing. Lastly -Hahadodagwatʻha said to him thrice: “Now, get off my back;” but the man -remained silent, as before. Thereupon the former exclaimed: “We two now -die!” at the same time rolling over the brink. The two turned over and -over, but fell slowly, their bodies finally coming down very lightly on -the bottom of the chasm. Then the young man said: “Now, get off of my -back; I am very tired.” Still the man would not in the least heed this -pleading. - -Once more the young man said: “You shall now get off my back.” Going -aside, he stripped off basswood bark, of which he made a noose. -Climbing an elm tree near by, he carried his burden to the very top, -where he fastened the rope to a large branch and the noose around the -neck of the man on his back and also around his own. When he was ready -he again said: “Look here! If you do not get off my back, we two shall -die now indeed.” But the man made no reply. Then the young man said: “I -will now cast my body down to that place yonder.” Before doing so he -again asked the man: “Shall we two live? It is for you to decide. Get -down from my back.” But still he received no reply to his pleadings. -Without further parley he said: “Now, we two shall die,” and cast -himself down. But the great branch broke off [455] and floated down -slowly until it rested on the ground. Arising, the young man said: -“This is exceedingly distressing to me. You have made me very tired, -and I am almost exhausted.” But he received no mercy from the man. - -Suddenly he remembered that he had in his bosom a very small dog, -whereupon he started to find a red-willow rod, bearing at the same time -his burden. Soon he found the desired rod, which he cut off. Taking -from his bosom the dog, which was black in color, he began to strike it -with the red-willow rod. At once the dog began to increase greatly in -size; soon it became the usual size of dogs. Additional strokes caused -it to grow larger and larger until at last it attained the size of a -very large bear, one of the largest known. Then the young man said to -the dog: “My servant, remove from my back the body of the man who is -clinging there,” saying “Wăʹʼs.” At once the monstrous dog, seizing the -man by the back of the neck, began to shake him with great force. The -body of Hahadodagwatʻha was whirled about in the terrific struggle, in -which the gripped opponents fell and arose in many places; the struggle -lasted until the dog seized the man by the throat and began to choke -him. In a short time it was able to pull off the man and to fling his -body aside. Then Hahadodagwatʻha sat near by until his tormentor died, -for he himself was entirely exhausted. - -Then he said: “Come here, my dog! I am thankful to you, for you have -saved me from destruction. You are the cause of my being now alive. Let -us two start for home and let us go to the place where dwell together -they who are your brothers.” So they started and went on for some -distance and then encamped for the night. Thereupon the young man said: -“As regards me, I am very hungry; so it behooves you to kill a deer.” -At once the dog ran afar off, and in a short time it returned, dragging -along the body of a fawn. This the young man skinned, and after -quartering the carcass he set pieces of it all around the fire to -roast. It was night, and when the roasts were done they two ate their -supper, the man and the dog, sharing the meat. In the morning they -again started for their home, and they kept traveling until they -stopped for the night. In turn the young man went hunting for raccoons, -climbing a tree in order to kill them. Having dressed and cooked a -raccoon, they ate it. When they had finished eating, they laid down -together, the man and his dog. - -In the morning they two started, and they had not gone far when they -saw in the distance a lodge. In this they were surprised to find a man -half of whose hair was red, and there they found, too, the younger -sister of the young man. The latter said: “Now has returned our brother -who was lost, the Dog.” They asked him: “Where did you two meet?” He -answered: “We met at the place of high cliffs. It was he who saved my -life when I was in danger of death. This is the reason why we have been -able to return to the place where you two, his brother and sister, -dwell and where your mother also dwells. Now I give myself up here -where you dwell, and we shall all be together always, because he has -saved my life and is your brother. I, too, am a master of game and a -good hunter. So we shall be very contented in our minds.” Then the man -half of whose hair was red said: “So be it. I, too, am a good hunter, -and I will also help to make ourselves contented.” Thus did they make a -compact that they would all compose a single family for all time. - -This is the length of the legend. - - - - - -130. THE STORY OF HAHSKWAHOT [456] - -In times past there was a boy who spent his time in hunting birds to -kill and in cooking and eating them. - -On one of his expeditions he came to a large rock, beside which he took -his seat to rest, for it was drawing toward sunset, and began to make -arrow points. - -While seated there a man spoke, saying: “I shall relate a story.” The -boy at once began to look around to learn who it was that had spoken. -He finally came to the conclusion that it was the rock beside which he -was sitting that had spoken for his benefit. In reply the boy said: -“What is the name of it?” The man answered: “It is called a fable -(tradition); now you must make me a present of a bird (for telling you -this story).” The boy, replying “So be it,” left one on the rock. Then -the man again spoke, saying: “You must return here; I shall relate a -legend, but as to us we remained at home in the world that was.” And -the boy went home. - -In the evening the boy returned to the rock and seated himself upon it. -Thereupon the man said: “Well, now, I shall say that you must speak; -you must say, ‘What?’ I shall tell you what is called a legend. As soon -as I make an end of telling one legend I may go on with another. But if -you become sleepy, as you may, you must tell me, and we will take a -rest; and you can come again to-morrow evening.” - -The boy hunted birds, and he had many different persons to accompany -him. He said to each: “You must accompany me (to hear) a man telling -legends, as I think they are called. In the evening they two would take -their seats on the rock and listen until they became sleepy, and then -all would take a rest for the night. The next day they two would again -return to the rock, and finally other persons followed them to the -place. In the evening they would again sit around, and the man would -relate another legend. On the following evening they would again repair -to the rock. There were now a large number who went to the place where -the great rock stood; and the man would again tell a legend. In this -manner did it come to pass that there are legends in the world, as -these stories are called. - -Finally the man at the rock said to the boy: “You will grow old in -years. You shall use these legends to aid yourself in your old age (by -telling them to persons who will pay you for doing so). So it came to -pass that as the boy became old he did not cease telling legends. - -It was in this manner. When in the evening he would tell a legend some -brought on their backs loads of wood for fuel; others brought meat; -others brought bread; and still others brought tobacco. These things -were left in the lodge of the old man who had been at the rock when a -boy. People gave him these things to repay him for telling them some -legend. Many times the lodge would be full of people who had come to -hear him relate the legends of their people. - -So it was that legends came into being, for the people of the former -other world were people who possessed great and powerful orenda. The -stories of their acts have become the legends of this world. The scene -of this story was laid in the former world. - -The end. - - - - - -131. THE LEGEND OF GENONSGWA [457] - -In ancient times this event came to pass as other like things had taken -place. A man went out to hunt on the game preserve of his people. - -It so happened that he camped in the night in a large forest. He had -four hunting dogs with him. There he made his camp and kindled a fire -for the night, and in due time the hunter and his dogs fell asleep. -Some time after this the dogs began to bark, and one went to inform the -hunter of his danger. Shaking him to arouse him, it said: “I think that -we shall now die; near here are men who are very large in size going -about stealthily. They must be, I think, what are called Genonsgwa.” -Thus did the dog speak, and continuing, he said: “Perhaps there is -(time) yet in which you yourself may escape. As to the beast, as much -as lies in our power and opportunity we shall attempt to prevent it -from overtaking you. So you must do this: You must make three torches, -which you must carry and which will suffice, I think, for your purpose -in reaching the place where dwell other human beings. You must do thus -when you see a forked branch your height above the ground; you must -insert one of the torches therein as you pass along, when the torch is -nearly burned out; this will become a hindrance to the Genonsgwa, for -he will think that you may be near at hand taking a rest and will stop -without fail. This will be an aid to you, for you can then gain a good -start on him. Then at a suitable distance you must insert another one -of the nearly-burned-out torches.” - -At that moment he heard the dogs approach, barking, from the direction -in which he had come, and he fled with all possible speed. When he had -only one torch left he heard the barking of the dogs quite near him, -for they had reached the place in which he had fixed the second torch. -When the man arrived there it became evident to him from the sounds he -heard that one of the dogs had just been killed in the distance. -Thereupon the hunter stirred up the firebrands to cause them to blaze -up and throw out more light. Soon they gave sufficient light to enable -him to see as far as the tree indicated by the dog, behind which the -strange man, or being, moved around stealthily; with great hands he -held to the tree and he had, too, very long legs. Having made the -needed preparations, the hunter at once fled from the place. - -Having reached a point out of sight of his camp, when his torch that he -was carrying was nearly extinguished, he heard sounds which told him -that another dog had been killed, and he knew, too, from this that the -Genonsgwa was close at hand. Remembering the advice of the first dog -that informed him of his danger, he began to cry out the sign of -distress, Gōʹweʻ, gōʹweʻ, gōʹweʻ, for he was then aware that the -settlement of his people was not far away. They were still all awake -and, hearing the cries of distress in the distance, they at once ran in -the direction from which these came. Having reached the place, they -found the man. The Genonsgwa was then very close to the hunter, who was -nearly exhausted. The latter fell into the circle of his friends none -too soon, for the Genonsgwa, seizing him by the leg, tore off some -flesh. Then at once he turned, fled from the people, and disappeared, -and no one knew whither he had escaped. - -The end. - - - - - -132. THE LEGEND OF THE STONE COATS (GENONSGWA) - -It so happened in times past that three warriors left their homes for -distant regions. They started away for the purpose of killing any -people whom they might find in order to obtain their scalps. So they -would travel for many days, and when they observed that they had -arrived near a settlement they would conceal themselves, and one or -more spies would be sent out by night to make a reconnaissance for the -purpose of learning when, where, and how to make the attack. - -It was a custom with them for the chief or leader of the little party -to say: “Who will volunteer to go to investigate that light which -appears in the distance?” Thereupon one of the warriors would reply: “I -will go to reconnoiter that light,” and he would go, if alone, without -definite instructions as to how he might find his companions in case he -had to retreat; but if two decided to go, they would first agree on -some point as a rendezvous in case they should have to retreat in -haste. Then the spy or spies would go to the place whence the light had -appeared. Having arrived there, he would manage to crawl stealthily -into the shelters or lodges he might find, and he would also find the -inmates lying asleep and their garments hanging on the supports of the -structures. - -In making such a reconnaissance one of the spies found the inmates -asleep, and he saw that their garments, which were of stone, were set -up against the trees which stood near by. He was surprised by one of -these sleepers arising and saying to him: “What are you doing here? -What do you want?” The spy replied: “I do not want anything; I intend -nothing; I want peace.” But the other person said to him: “You intend, -as you know, to kill all persons who may fall into your power; so you -and I shall fight. That is verily what you and your companions are -doing on your way here; you come with the intention of fighting all -persons whom you do not fear. To-morrow at midday you and I shall meet -face to face yonder in a place not far from here, in a valley which is -very deep and has very high cliffs. You shall enter it from one -entrance and I from the other, and there in the valley we shall meet.” -He said this and ceased speaking. The spy replied: “So let it be.” - -Having returned to the camp of his companions, the spy told what he had -seen, saying: “I have seen a distressing sight. I saw beings who had -assumed human forms and actions but who were not human. I saw their -clothes, which were stone in material,[458] set up against the trees -about their camp. One of their number arose and said to me, ‘What are -your intentions?’ I replied, ‘Nothing; only peace;’ but he as quickly -said: ‘You desire to kill all persons who may fall into your power; so -to-morrow at midday in a valley that is near here, and that is very -deep, we, you and I, shall meet; you must enter it from the opposite -side, and I shall enter it from this side; then you and I shall fight.’ -I do not think that we have the ability to overcome and kill these -people. They are numerous, forming a large body.” - -The chief of the little party remained silent, thinking over the -situation. Finally he said: “By means of a sacrifice we must ask Him -who has made our lives to aid us in the coming battle. Moreover, we -shall use in the sacrifice of prayer native tobacco, which I shall now -cast on the fire.” Then he took from his pouch native tobacco, which he -cast on the fire with the following words: “Thou who hast made our -lives, give most attentive ear to the thing I am about to say. Now we -are about to die. Do Thou aid us to the utmost of Thy power. Thou, -ruler, it was Thou who gavest us this native tobacco; it is this that I -am now employing. Here, take it; it is offered to Thee. Thou hast -promised us that Thou wilt always be listening when we ask in prayer by -sacrifice. Now, it matters not whether Thou Thyself shall stand here, -or whether it shall come by the way of a dream, do Thou tell us fully -what we must do in this crisis which Thou knowest confronts us so -closely. Now I finish my tale. So it is enough. Now, moreover, we will -lie down to sleep.” - -Then they lay down to sleep. At midnight the chief, who was awake, -heard some one speak there, saying: “I have heard your prayers asking -me to aid you; so now I have arrived here. In this manner you must do, -to-morrow. Verily, you two have agreed to meet in the deep valley at -midday. You must act in this manner. You must go along the top of the -ridge at the cliff’s edge, and you must lie prone, resting on your -elbows; this you must do before it is midday. You must remain perfectly -still, and you must not carry out your agreement with them. Then you -must watch the opposite cliff, and as soon as you see a bear on the run -there you must shout Pa—ʼa p-hu-e. Then you must retreat a short -distance and stop, whereupon you shall see how truly I will aid you. -You will hear them when they come into the valley, for the sound tau—u -which they will make will be very loud.” - -The men followed the directions given them by their Creator, to whom -they had appealed in their extremity, and went to the cliff and lay -down just as they had been instructed to do. They had not waited long -before they heard their enemies coming along in the valley, with their -chief singing as they marched. The chief of the warriors was intently -watching the opposite cliff, when suddenly he saw a bear running along -on the edge of it. At this he shouted, as he had been instructed to do, -Pa—ʼa p-hu-e, and then, quickly arising and turning back, they fled; -but after going a short distance they stopped, and turning around, they -looked back to see what was taking place in the valley. As they -watched, the sound of the oncoming of the Genonsgwa increased in volume -and intensity; and when they had all got into the valley the sound of -their marching became a veritable roar, sounding like dōō-ō. - -Now they saw what astonished them; they saw the earth from the sides of -the valley fall into it, carrying with it the forests which grew on it -in the region of the valley. At once the sounds of the marching of the -Genonsgwa died out, and the only sounds they then heard were the -breaking and crashing of the trees as they settled down under the -mountains of earth that fell into the valley. Then they heard the voice -of their Creator saying: “What you asked of me has been granted in -full. I am He whom you usually call Our Master. Verily, I continue to -aid you, who are called the Seneca people. I aid you in all things, in -ball-playing, in foot-racing, and in warfare. Now you shall go to your -homes, to the places where your dwelling-places are. Never in the -future must you do what you were doing. It is much better that you -shall settle all differences which you may have with all other peoples. -You must stop your present course, for if you do not do so, you -yourselves shall bleed in turn. So you must make peace with all your -neighbors, must bury deep in the earth the scalping-knife, the bow and -the arrow, and the battle-ax. All these you must bury in the ground, -and you must leave them there, and thus put them out of the world. Now -I am through.” - -Then the warriors started for home and soon arrived at their dwelling -places. Immediately the chief assembled the people; he went through the -village, and as he walked along he said to them: “We will hold a -council, and we must assemble in the Long lodge; we must assemble there -early in the morning as soon as the morning meal has been eaten. -Everyone must be there—children and women; the entire body of this -people must be there to listen to the tiding which we have brought -back.” - -Early the next morning the chief made a second announcement, saying: -“We will hold a council to-day.” So a large body of persons gathered in -the Long lodge in which was the council chamber, and when they had -taken their places the chief arose and addressed them thus: “You must -give strict attention to what we have to say to you. We have been -absent in distant regions, where we had intended to kill any people -whom we might find. There we saw people such as we had never seen -before, for their garments were of stone. It is probable that we never -could kill them; they were very numerous. It so happened that we -encamped very near them and that when they kindled their fire we saw it -in the distance. Then I, who was the chief of the band, said ‘Come, we -will go to reconnoiter in the vicinity of that light.’ One of the -warriors answered: ‘I will go there,’ but I went in his stead to the -neighborhood of the light to investigate. Having arrived there I found -persons lying around asleep, and I saw that their garments were of -stone, and that they were set up against the neighboring trees. -Suddenly one of the sleepers, springing up, said to me, ‘What are your -intentions?’ I said in reply, ‘I do not intend to do anything,’ for I -was afraid. He replied: ‘Do you not intend to kill anyone you can? Now -you and I shall fight. To-morrow when the sun is at midday, there where -the deep valley is, in the bottom of the valley, you must come from the -one side and I, for my part, will enter the valley from the opposite -side, and therein we shall meet; then you and I will fight.’ I replied -to him: ‘Let it be so,’ and departed thence and returned to our camp, -where I at once told my friends what I had seen. I said: ‘I have seen -an astonishing condition of things. When I arrived there I found the -people lying down, and near by, leaning against the trees, were their -garments, which were of stone, so it is probably impossible for us to -kill them. So let it be.’ I will make a sacrificial prayer to Him who -has completed the structure of our lives; I will cast on the fire -sacrificially native tobacco. At once I took tobacco, and holding it in -my hand, I said: ‘Thou hast promised to aid those who shall pray to -Thee with an offering of this native tobacco,’ and then I cast it on -the fire, and forthwith arose smoke from the burning tobacco. Thereupon -I said: ‘Now aid us; tell us what we must do; perhaps You may come to -us in a vision; perhaps You might send the advice to us through a -dream; at all events tell us what to do. Now, we will lie down to -sleep.’ - -“Just at midnight I was surprised to hear one speak, saying: ‘I have -come to aid you; I tell you that to-morrow just before midday you and -your men must go to the valley, and there overlooking it you must lie -down prone and rest on your elbows.’ And he said, too: ‘You must watch -carefully the opposite side of the valley, and when you shall see a -bear running along the opposite cliff you must shout Pa—ʼa p-hu-e, and -thereupon you must all arise and flee from the place a short distance -and must stop and look back toward the valley, and then you shall see -what shall happen, what shall happen to the persons of your adversaries -when they will enter the farther entrance to the valley—these -Genonsgwa.’ The noise made by these Genonsgwa as they came forward was -very great; the sound that they made was dū—ūm. As they came on, the -voice of their chief was heard singing; he chanted the war song of the -Genonsgwa, saying: ‘No one has the power to overcome me;’ this is what -he said in his singing. - -“Just then the cliffs on each side of the valley with the forests -growing on them were upheaved with a deafening roar and crash and fell -into the valley upon the advancing Genonsgwa; this was followed by the -sounds of breaking trees and their limbs as they were crushed under the -weight of the overturned cliffs, and then all was silent. Thus did this -event come to pass. - -“Now I shall speak to this assembly as it is here listening to what I -have related. He who aided us was the Master of Life. He told us to -return home, and He bade us never to undertake an enterprise such as -that which took us from our homes. He bade us to make peace with all -tribes of men, of whatsoever land or language they might be; for if we -should not follow His advice we ourselves might one day shed one -another’s blood; and He bade us to bury deep in the ground the -scalping-knife, the war bow and arrow, and the battle-ax and the -war-club. He bade us to put all these things out of this world, telling -us that if we do this we shall be contented and happy in the future, if -we consent to this and to inform all our people of this advice and the -chiefs, too. But as we do not know what the chiefs will do in this -matter we have called this council to ascertain this important opinion -of our chiefs. Now we have told you these tidings which we have brought -with us, and now you must take great pains in considering this matter -in all its bearings; I mean you, our chiefs. There, I am through with -my address.” - -During the entire day they discussed this matter in all its bearings. -Some said that it would not be good for them to adopt this kind advice, -as many of their relations had been killed by the enemy, and they had -always intended to have revenge for their deaths. - -Others spoke for and against the proposition which had been presented -to them by the returned warriors. The discussions took a wide range and -consumed the entire day. Finally one of the leading chiefs of the place -arose and said: “It is better that we take a recess until early -to-morrow morning, at which time we will again assemble here. I will -then speak, telling you my views on this question after having thought -on them during the night. For this reason all should be present again; -so you must come and hear what I have to say to you. So there.” - -Then they dispersed and went to their homes. In all the lodges there -was much speculation as to what the chief would tell them in the -morning. All had different views as to what he would say, and they made -up their minds that they would go to the Long lodge at early forenoon. - -So in the morning of the next day they again assembled in the Long -lodge, and there was present a very large body of people. - -Then the chief arose to his full height and began to speak, saying: -“The time has now come. I said that to-day I should speak to you. My -mind is now made up; I have decided what to say to you, and now I will -tell you what I have thought best for us to do. I agree to the proposal -to make peace with our enemies; that to that end we must certainly bury -deep in the ground the scalping-knife and the war bow and arrow and the -battle-ax; and that we must leave these things there out of sight and -reach. You must put these things out of the world. So let this come to -pass. Let everyone who has come here carry out this resolution as I -have indicated it to you in what I have said. So there. Come, then, let -us now make preparations. I suppose that we must send an embassy of two -persons to that neighboring tribe, although we may not be certain -whether they will be at all willing to make peace with us and thereby -settle our difficulties. So we must commission our ambassadors to pray -them to cease waging war against us; and we, too, must stop fighting on -our part, and must cast away deep in the ground the scalping-knife, the -war bow and arrow, and the battle-ax. These we must throw away, and -thus you will put them outside of this world. When the two -(ambassadors) arrive in the country of our enemies they shall say: ‘We -have been sent by the chiefs of our people to know whether you are -willing to agree to settle our difficulties and to make peace with us.’ -This is what you two shall say. This is all.” - -After some deliberation the chief arose again and said, “Come, now. Who -will volunteer to go far away to the foreign land where our enemies -dwell?” Then a certain man said, “I am willing to go.” “So be it,” -replied the chief; “who else is willing to go? There is one lacking.” -Then another man said, “I am willing to go.” The chief accepted him by -saying, “So let it be.” Then the last volunteer asked the chief: “I ask -you, who art the chief, what must be done, should they perhaps kill us, -and you would not hear anything about it? Should we become angry should -they attack us there, even though by doing so we should probably lose -our lives? So there (is what I have to say).” - -Then the chief arose, and addressing the two ambassadors, said: “You -have asked me a question. I shall tell both what you must do when you -discover that the people whom you are going to visit dwell not far -ahead of you. When you make this discovery you must leave there in -safety your scalping-knife and your bows and arrows and your -battle-axes; and you two must also carefully wash your faces so that -there shall be no more paint on your faces. Then you must go to the -village of the people; and according to custom they will not kill you -because you have not your scalping-knives, your bows and arrows, or -your battle-axes, and because you will not have your faces painted.” -[459] - -Then the warrior answered: “So be it. I think that my friend and I may -perhaps start this evening just as soon as it becomes quite dark.” -During the entire day they made their preparations so they would be -able to start in the evening. In the early part of the evening they -came together, whereupon one said: “My friend, now let us start, and -you will leave directly from here in your own way, and I, too, will -leave here directly in my own way.” The friend replied: “Do you feel -that you have sufficiently potent orenda?” He answered: “I think so.” -The other continued: “What kind of thing does it (your body), usually -pretend to be as it flies along?” His friend replied: “Oh, just the -night owl, saying wu, wu, wu, wu, hŭ, hŭ-u.” At this the other, -laughing, said: “My friend, you are indeed a brave man (a male).” His -companion answered: “With regard to yourself, what kind of thing does -it (your body) usually pretend to be as it goes along? Now I have asked -you.” In replying the other man said: “As to myself, I shall be a fox, -and I will go along barking; and we shall keep apart just the distance -that I can hear the hooting of the night owl. How far do you say?” He -replied: “Let us be just so far apart that it will be possible for me -to hear the barking of the fox. And this, too, must be done. As -daylight approaches we must draw nearer to each other, and when it is -morning we will rejoin at some convenient place.” Then they started. - -They observed their order of going, and when they had concluded that -they had arrived in the neighborhood of the people whom they were going -to visit, they were surprised to see the lights of a number of fires. -So they stopped and sat down on a log. Then one of the men said: “We -must leave our things, our weapons, here—our scalping-knives, our bows -and arrows, and our battle-axes—and we must remove the paint from our -faces, too. There, on that side of the log, you may lay your things, -and you must cover them with moss and earth very carefully; and I will -lay my things here on this side of the log, and I will cover them even -as you do.” Thus they completed this task of concealing their weapons. -Then one of them said: “My friend, it shall be that he who shall be -spared alive shall dig up these things, for we shall soon see them, and -when they see us there is no assurance that either of us shall be left -alive; but should one of us escape then let him dig up and carry home -both these buried outfits.” - -Then they went toward the place where they believed the enemies lived. -They had not gone far when they were surprised to see in the distance a -temporary shelter made of corn husks, for this was at the time of the -corn harvest and the people were drying the strings of ears of corn. -Thereupon one of the men said: “I will do the talking when we arrive at -that temporary shelter; so do you not speak a word about anything. So -now, come, let us go thither to the lodge.” - -When the two men had arrived near the temporary shelter the children -noticed their approach and fled into the shelter. On arriving at the -shelter the two men found that the doorflap was of deerskin. When they -had stepped inside they saw a woman sitting there; they noticed also -that the children had hidden themselves, and that the woman was greatly -frightened, for the color of her face had changed. One of the men at -once said to her: “Do not fear us; we do not come on an evil errand, -and you may know this to be true because we have not our -scalping-knives, bows and arrows, or battle-axes, and we have no paint -on our faces. So do not be afraid. We have come on a good errand; do -not fear us.” All at once the woman spoke, saying: “Oh, children; -verily, they will not kill us.” At this the children came forth from -their hiding places, and the mother, too, regained her composure. The -spokesman of the two visitors said, “Are you and your children here -alone?” The woman replied, “No; our old man has gone yonder into the -valley where in fact we dwell; he will soon return.” Then the man said: -“So let it be. We will remain here until he returns.” The woman -answered: “Let it be so.” So when the old man had returned the -spokesman of the two ambassadors said: “We come as messengers. Let us -talk together in peace. We are not thinking of evil purposes, and -these, our peaceful sentiments, are shown by the fact that neither of -us has a scalping-knife, a bow and arrows, or battle-ax, and is not -painted on the face. For this reason let there be peace while we talk -together.” It seemed at first that the old man was angry, but when he -had heard this statement his mind changed, and he said, “Come, then, do -you relate the message which you have been sent to bring to us. Come, -now, tell us.” The man replied: “So be it. We have come to you to -propose that we at once settle all our differences, because we have -slaughtered not only ourselves, but also our friends and kinsmen. Let -us stop this slaughter; and let us bury deep in the earth the -scalping-knife, the war bow and arrow, and the battle-ax; in the earth -we will put these weapons; so if you are willing to accept our -proposals you will put these murderous things outside this world, if -you are only willing to do so.” The old man replied: “So be it. Let us -go to the place where usually we assemble in council in the Long-lodge, -for indeed the chiefs dwell some distance from here. I will tell them -what you have brought as a message to us. I do not know what answer -they may give. I think you two should remain here, and I will go yonder -to the Long-lodge, where are the chiefs of our people. It would not -succeed well if you two should go there, for usually they are angry -when they see an enemy. I will prepare myself properly to tell them the -message which you have been sent to bring to us. Then I shall come for -you should their reply be favorable to a conference with them. Thus it -shall be done.” One of the ambassadors answered, “Let it come to pass -as you have suggested.” - -Thereupon the old man started for the Long-lodge to confer with the -chiefs of his people. When he had reached a point near the village he -began to cry out: Gōʹweʻ, gōʹweʻ, gōʹweʻ. This is called proclaiming. -As soon as his cries were heard everybody came forth from their lodges -and at once went to the Long-lodge to hear what news the crier was -bringing them. So a large assemblage crowded the Long-lodge. Then the -old man, who was still crying out the cries of warning, entered the -Long-lodge, whereupon they set him down on one side. One of the chiefs -arose and said: “Now, you must relate the important news which you -bring to us, so tell us. That is all.” Arising, the old man said: “I -will tell you of a very important matter which has come to pass. I saw -two men who were in the lodge when I returned to my home. I was -astonished, but one of these men at once arose and said: ‘We assure you -that we are not intending anything evil, and this is proved by the fact -that we have no scalping-knife, no war bow and arrows, and no -battle-ax, and we have not our faces painted. We have been sent by our -chiefs to learn whether we can not settle all our difficulties. We have -been killing ourselves and shedding each other’s blood; so let us stop -doing this, and let us bury deep in the earth the scalping-knife, the -war bow and arrows, and the battle-ax; let us lay these very deep in -the ground. You must put these things outside the world. Thus it shall -be done, provided that you will agree to this proposition. So this is -the number of words which has been sent you by us.’ I am now through -with what I have to say. So, there.” In reply, the chiefs of the -village said to the old man: “Perhaps you would better fetch the two -men here and let them come into this place. You alone go back after -them. You must hasten your steps as you go, and you must bring them at -once with you.” The old man, replying, “So let it be,” at once went out -of the lodge and started on a run toward his temporary lodge, where the -two men were awaiting his return. On entering, he said to them: “I have -come after you.” Arising at once, they started for the place where the -council was being held, and having reached there, they entered the -Long-lodge. One of the ambassadors was in a frenzy of fear, seeming to -fear they would be killed, for before entering he kept saying to his -friend: “Have courage, my friend; one of us will certainly escape.” -When they entered the Long-lodge they made room for the two messengers, -or ambassadors, to sit. One of the chiefs of the village, arising, -said: “Is it true that you have been sent to come into our country? Are -the things true which our friend has told us in full? That is what you -two must tell us, for we do not know whether what he told us a short -time ago is the truth or not.” - -Then the spokesman of the two ambassadors, arising to his full height, -said: “We two will now tell you that we were commissioned on a very -important errand by our chiefs. We come to you to propose that your -people and our people shall settle all the troubles which have caused -them to shed each other’s blood. What your chief has told you is an -important matter. I am through.” - -Then one of the chiefs of the village, arising, said: “Lo! now do you -talk, everyone who has something to say, you who are the chiefs of this -village, whether we shall agree to settle our difficulties with the -people who have sent these two men to us, and to bury deep in the -ground the scalping-knife, the war bow and arrow, and the battle-ax. -Come, now, let each one say which side of the proposal he takes, -whether we shall make peace, or whether we shall reject these overtures -for peace. There are only two opinions that can be given; when one -speaks he must tell which is his opinion. So I am done.” - -Then another chief arose to speak, saying: “I am next in order to speak -my sentiments. I am unwilling to consent to settle our difficulties -with the people represented by these two messengers, because the many -stains which have come from the blood of my own kinsmen, shed by these -two men who are sitting here, are scarcely dried. In my heart there are -constant passions arising which prompt me to take vengeance for this -cruel slaughter of my own kinsmen; and I am tempted to scalp these two -enemies who sit here in our presence.” - -Then another chief, leaping to his feet, said to the one who was -speaking: “Do you stop at once. Do not say that again; you must stop -that kind of talk. I will say but a few words for my part. You two who -are sitting here must listen and must hear all that I have to say in my -own behalf and in that of my people. I think that we all realize that -what we are about to do is a very important affair. One person alone -has made us of one flesh and of one form, and of a reddish color. Now, -too, you shall hear me declare that I agree to accept your proposal for -an adjustment of all difficulties between your people and ours. We must -bury deep in the ground all those things with which we fight; and you -must put them out of the world; and this statement you must make when -you two return to your own homes.” The chief accepted this proposition, -saying: “So now we will meet in joint council at the river, which is -just halfway from here to our own country; we will meet there on one -side of the river, and there you may prepare your camps. You must all -go—children, women, and men—all must be present there. On the opposite -side of the river we will make our camps. After the tenth night from -now we must all be in camp there, and I shall bring all the -people—children, women, and the warriors. So there; thus it shall come -to pass. Then we shall lie down to rest and in the morning you and I -will talk together, as thou art a chief and as I, too, am a chief. So -you shall stand on the other side of the river, and I shall stand on -this side of the river. Then it shall be that you will tell me how you -and I may adjust our differences; and you shall accomplish this within -the time of 10 days. After 10 nights you will have arrived on your side -of the river, and I, too, shall have arrived on my side of the river. -So there is what I have to say. Come, now, make your preparations, and -when you have completed them we shall start to go to the river.” - -In the meantime the two ambassadors had returned to their home and had -made their report, and their chiefs had given the people instructions -to prepare themselves to go to meet their former enemies at the river -that bounded their lands. On both sides the people and the chiefs kept -tally of the days that passed; the next day was one; the next, two; the -next day, three, and so on. On the eighth day the chief on each side -said: “Come now, let us start.” Thereupon they left their homes for the -place of meeting; none remained behind. They traveled a long distance -before they stopped for the night. In the morning they started again -and arrived at the river bank at a seasonable hour. The chief of the -opposite party said, too: “Come now, let us depart for the river bank -where we are to meet in council.” All started, not one remaining at -home. They, too, traveled a long distance before camping for the night, -and in the morning early they, too, continued their journey and in good -time arrived at the river bank, at the place of meeting. There was -assembled a large body of people. - -Then one of the chiefs, standing beside the river, said: “Behold! now -tell me what your thought is as to how you and I may be able to adjust -our troubles in peace. Tell me this. So there is what I have to say.” - -Then the chief on the opposite side of the river, standing near the -brink, said: “Now has come to pass what I think that He who alone has -made our lives, desires, but where He abides I do not know, for our -lives are alike, our forms are alike, and the color of our skin is the -same, for we are reddish in color. We have blundered. We have only -killed one another, and we have only shed one another’s blood. So let -us stop this evil work, and let it not come to pass again; and let us -bury the scalping-knife, the war bow and arrows, and the battle-ax; let -all these be left deep in the ground; and thereby we shall put these -out of the world. So this is my opinion. Let us be at peace in the -future; let us be at peace in our minds; and let the minds of our -people be at peace, those of our children, our women, and our warriors. -Such is my opinion, and I who speak it am a chief. So this is enough. -Now it is for you to speak, you who are a chief. I do not know whether -what I have said is pleasing to you. This will I do. I have finished.” - -There was a great sound—dauñ—made by the assembled tribes, for there -were very many people. Then the chief on the opposite side of the -river, standing on the shore, said: “Now, you who are a chief have -ended your address, and I agree to all that you have said; hence you -and I will adjust all our troubles and difficulties so that they may -never return. Now, too, you and I will bury deep in the ground the -scalping-knife, the war bow and arrows, and the battle-ax; all these -things we will place in the earth, so that none of them shall come -forth again, and there they shall disappear from the earth. Thus let it -come to pass. So, there.” - -Then, on the opposite side of the river, the other chief who had -proposed this conference, arising, said: “I am, indeed, thankful that -my desires have been fulfilled in this peaceful agreement. I do give -you many thanks for your part in this matter, and so now you and I will -bury in the ground all those things with which you and I have been -accustomed to kill each other, in such manner that they shall never -again come forth. We will put them out of the world, so that so long as -the earth stands such things shall not again take place. So, there.” - -Then the chief on the other side of the river, arising in his place, -said: “I am thankful for the accomplishment of this great compact of -peace, and I congratulate you as well, you who are also a chief. So now -we shall prepare it; and it shall be very broad. You and I must set to -work so that we may make this good thing for our people; and this shall -be a level (peaceful and fruitful) country; and thereon we must, one -and all, take one another by the arm (hand)—all women, children, and -men; and by this means each one will bear testimony to the fact that -truly, indeed, we have made peace and have settled harmoniously all our -difficulties; and when we shall have taken one another by the arm then -we must dance to express our joy and good will and hope for the -continuance of this peace during time to come.” - -Then all who were able to do something were set to work, and they -prepared a symbolical field of peace [460] whereon they and theirs -might enjoy life and might promote their welfare in such manner as -seemed to satisfy their desires. When they had completed the task they -cried to those across the river who had accepted the propositions of -peace: “Come now! Do you come across the river and let us enjoy -ourselves together.” Willingly obeying, the people soon crossed the -stream, and they soon were standing on the prepared field of peace, -whereon they ranged themselves in long files preparatory to taking part -in the dances. Then the leaders grasped each other’s arms, saying, -“Now, let us all take hold of one another’s arms, and then let us -dance,” and then they continued, “We must now dance all night long.” -Then they danced. Thereupon the singer began to sing: Häʼ ʹäʼ hoiāʹneʻ, -häʼʹäʼ hoiāʹneʻ; wăʹʻhu, wăʹʻhu, wăʹʻhu, hãʼʹäʼ hoiãʹneʻ. (The only -word in this line which has a clear meaning is the second, which is the -title of the highest order of federal chiefs.—Ed.) - -When daylight had come, one of the chiefs made an address of -thanksgiving. He said: “I am very thankful that day has dawned in peace -on this assembly here present. So now we give our thanksgiving to Him -whose place of residence we still do not know but who has made our -lives. So now you and I have finished this work, which puts an end to -any bitter feeling between us that might in the future lead some one to -scalp another. So now we will separate again. So now we, for our part, -will start for our homes, and you, too, will return to your homes.” - -So it came to pass that the two peoples arrived safe at their homes, -whence they had come forth to make peace with their enemies, and this -peace has lasted unto this day. - -So this came to pass in this way. And this is the end of the legend. - - - - - -133. THE STORY OF THE WHITE PIGEON, THE CHIEF OF THE PIGEONS - -It is said that among wild pigeons the white ones are the chiefs of -their communities. According to tradition, a white pigeon once flew -into the forest lodge of a noted old man, the Wild Cat. The visitor did -not appear ill at ease but stood in the lodge wherever it seemed good -to him, and then without remark he flew away. - -The old man, Wild Cat, somewhat amazed by the quiet conduct of his -visitor, related the incident to his neighbors, saying that this visit -portended that something out of the ordinary was about to happen. But -an entire year passed and nothing unusual had happened to old Wild Cat -and his fellows and neighbors. - -But at about the same season the next year the same White Pigeon again -visited the old man’s lodge. At this visit the old man believed that -the White Pigeon was a man (i.e., one of his own kind of beings), so he -conversed with him on many subjects. During this visit White Pigeon -informed the old man, Wild Cat, that all the various tribes of birds -had held a council at which it had been decided that the wild pigeons -should furnish a tribute to mankind, because their Maker had selected -the wild pigeons for this important duty as most other birds had only -very little to give up because their mode of life required them to live -dispersed here and there, and so what they had to offer could be -obtained only with difficulty, while the others had nothing to offer -toward the support of mankind. - -So, the pigeons being the only tribe of birds which built their nests -and reared their young in a single community, it was resolved by the -various tribes of birds that the pigeons should spare some of their -young to men for food. White Pigeon continued by saying that he had -come purposely to notify old man Wild Cat of this momentous decision, -and to tell him the young pigeons were to be taken at the proper -season, and the manner in which this must be done. - -He said: “In the season of the roost, when the young pigeons have -attained a suitable size for eating, the people should select a -suitable person as superintendent or master of the hunt, and he should -give the needful directions to the people for making their preparations -for the hunt before starting for the hunting grounds in which the -pigeons have their roost in the forest.” - -On such a hunting expedition the entire community was engaged, and so -it was not unusual to have a very large multitude of people moving -along a common path at this time. But to secure order and obedience -certain rules for the march must be observed by all. Of these, one was -that when the party halted to rest, to eat, or to camp for the night, -the leader would place a rod, suitably painted, across the path, and no -one was permitted to pass over it or to go around it for the purpose of -continuing the journey regardless of the rest of the party. It was held -that should one break this injunction some misfortune would inevitably -befall the party. When the party was ready to proceed the leader would -take up the rod and then the journey would be resumed. - -Upon nearing the roosting place of the pigeons it was customary to make -a collection of gifts from the people, consisting of various articles -of ornament and trinkets of all kinds, for an offering to the pigeons. -These freely given gifts were placed in a bark bowl and this was borne -solemnly into the forest to some swampy place where tall weeds were -plentiful, and these gifts were spread out on a piece of elm bark while -native tobacco was burned and an invocation to the offering was made to -the pigeons and their Maker. - -Tradition reports that for the first hunting expedition the people as a -whole did not observe the rules of the master of the hunt, which he had -learned from the White Pigeon. So some went around the painted rod -placed across the path when the party halted for any purpose; others -withheld presents from the offering, and many accidents happened to -them; some broke their legs, others their arms, some fell sick, and -some died. A great number of misfortunes befell the expedition. - -After the expedition had returned to the home lands this fact aroused -much discussion. So the old man, Wild Cat, questioned his people as to -their conduct, and they informed him. He declared that they had brought -these ills upon themselves and urged them to observe strictly the rule -which the White Pigeon had given them for their guidance if they wished -to avoid these misfortunes. So the following season the people went out -to the hunt, but they carefully observed the rules laid down for their -guidance and all went well, and so every spring for 20 years they -continued to go out on these expeditions without any marked untoward -events taking place. - -But toward the end of this period many factions had arisen among the -people. The young people asked, What is the need for these things? -Pigeons may be killed at any time of the year. They are fit for food at -all seasons of the year. What can pigeons do with these offerings of -ornaments and trinkets which they are not able to wear or make any use -of? Another faction of the people killed the pigeons wherever and -whenever they found them, killing both the young and the old pigeons. -Another faction boasted that its members had no faith in what was done, -and so they had no desire to engage in pigeon hunting, even refusing to -eat any of the pigeon meat when it was offered to them. But it was not -long before misfortune began to assail these seditious factions. The -members of the faction which had refused to eat any of the pigeon meat -died off one by one. Before the visit of the White Pigeon they never -died, they seemed to be immortal; but now disease and death abounded -among them because they had failed to obey the regulations prescribed -by the White Pigeon for their guidance. - -These conditions continued for some time, becoming more and more -distressful as time elapsed. Then, for the third time, the White Pigeon -visited the old man, being just 20 years after the second visit. The -old man did not know that he was talking to the chief of the pigeons, -for he appeared to him in all respects as a man. - -The White Pigeon informed the old man that thereafter as long as the -world should last men and women would die because they had disobeyed -the rules proclaimed by the Pigeon people. And, further, that in the -future people must not kill any white pigeon, and that they must -observe the rules for the hunting of pigeons, and that this was his -last visit to him. And immediately he flew away. - -The conditions among the people did not change for the better; the -several factions still existed, and there seemed to be no common -purpose in the community; some of the factions observed the rules for -hunting, some only in part, while still others paid no attention to -them, even mocking those who did. Some years passed when a stranger -came among this people and finding his way to the lodge of the old man -he said to him, “You must accompany me.” Without any question the old -man followed him, for he regarded him as a man like himself. - -They traveled for a number of days until finally they came to the place -in which lived the tribe of the stranger, which was a place situated on -the top of very lofty mountains. The stranger’s friends received the -old man with every mark of respect and kindness. This people were the -Donyonda (i.e., Eagle people), although to the old man they appeared to -him as men like himself. - -There were among the old man’s people persons without faith in the -teachings of the old man which he reported he had learned from the -White Pigeon. And there came a day when a man of the Crow tribe of -people told one of these disbelievers that the old man, their chief, -was at that time living among the Donyonda, or Eagle people, and -offered to conduct him to the land of the Donyonda people. The -disbeliever accepted the proposal of the Crow man and so they set out -together. The Crow man and his companion finally reached the land of -the Donyonda people on the top of a very lofty mountain. - -The old chief recognized the man from his home, but he would have -nothing at all to do with him either by word or act. He even went so -far as to say to his adopted friends, “This man has come here for no -good purpose; the working of his mind is very different from that of -ours.” Consequently, the chief man of the Donyonda people ordered one -of their warriors to take this man away and to throw him onto the moon. -So on the following day the warrior placed the man on his back and bore -him swiftly away; and when he reached the side of the moon he cast the -man onto the moon’s side and left him there, and he remains there to -this day. - -But old Chief Wild Cat lived with the Donyonda people for a number of -years. As time passed, however, the mind of the old chief became -affected and he became morose and despondent, which resulted in his -becoming obnoxious to the people of his adoption. Things went from bad -to worse, and so finally the Donyonda people held a council, where it -was stated that because the old chief could or would not think the -things which harmonized with their thoughts they would send him to a -tribe of people who agree with no one, not even with their own people, -and who were hostile to all other tribes of people. So they chose one -of their principal men to take the old chief the next day to the brink -of the mountain and to roll him down the mountain. - -This was done, and the old chief rolled swiftly down the mountain side. -He went down so swiftly that he screeched with fear; but finally he -reached the foot of the mountain and the level ground. Upon reaching -the foot of the mountain he was transformed into the bodily form of a -wolf and also found that he was in a swamp in which the Wolf tribe -dwelt. They welcomed him in a most friendly manner. So he lived here -among the Wolf people for some time. - -But the old man had not lived here long before trouble arose between -him and the Wolf people. The lapse of time only emphasized the -disagreements and the hostility of the Wolf people against the old man. -Finally the Wolf people began to be very angry with the Wild Cat for -his provocative acts, and then it was not long before the Wolf tribe -fell upon the old man, Wild Cat, and tore him in pieces and devoured -him. They left his bones gnawed clean on the ground. - -At the time that the Eagle man visited the old man, Wild Cat, the old -man had a grandson who was a mere boy—a child. But at the time the old -man was devoured by the Wolf people the grandson of old Wild Cat had -grown up to be a young man. And he still remembered his grandfather, -Wild Cat, and at times he would wonder where his grandfather had gone -and what had become of him. - -So there came a day when the grandson said, “I will now travel to see -what has become of my grandfather. I will seek for him in the lands -toward the sunrise.” So, after making suitable preparations, he started -on his quest for his grandfather. - -He journeyed eastward for many days, when finally he met a man who -questioned him, asking, “Where are you going? Where are you from?” The -grandson replied, “I am traveling in search of my grandfather.” After -this conversation each went on his way. The grandson continued his -journey for some time when he met the second man, who asked, “Where are -you going? Where are you from?” The grandson replied, “I am traveling -in search of my grandfather.” Then the man said, “I have seen your -grandfather living among the Eagle people.” The grandson continued his -journey eastward until he finally came to the dwelling place of the -Eagle people on the mountain. Here he was informed that his grandfather -had been expelled from these people, and that he had been rolled down -the mountain to the Wolf tribe. “What am I to do?” asked the grandson. -“You had better go home,” said the old chief of the Eagle people, “for -if you do not return home you shall lose your mind and the mind of your -people; you shall become something else, someone else.” Then the -grandson asked, “Can you change me now so that I may go to the place -where my grandfather is?” They replied, “Yes; we can change you so that -you can go thither with perfect safety.” - -The grandson having given his consent to this proposition, he was soon -changed into a panther and then rolled down the mountain into Wolf -swamp, where many Wolf people lived. The presence of the panther -aroused the bitter hostility of the Wolf people, who attacked him -savagely in an attempt to kill him. But owing to his great strength -they were unable to accomplish their purpose. - -So he traveled from place to place in the Wolf country, where he was -regarded as an open enemy, although he was engaged only in looking for -his grandfather. There came a day when he found his bones, and placing -together the bones under a large hickory tree he pushed against the -tree, shouting “Arise, oh, grandfather. The tree is about to fall on -you.” His grandfather heard his warning and at once sprang up. He -recognized his grandson. - -But the grandfather would not agree with his grandson as to how to -live, where to go, or what to do. So, after much bitter fighting, they -finally separated. The grandfather went in search of his own people and -the grandson in quest of his. - -When the grandfather met the acquaintances of his early life he was no -more able to agree with them than he was before he left them; so, after -much strife and fighting, the people finally became so enraged at him -that they fell on him and for the second time he was killed and eaten -up, and his bones were left bleaching on the ground where they had -devoured him. - -The grandson journeyed from place to place for a long time, and he -encountered many difficulties and disappointments in his quest for -people of his own tribe. - -But one day he was pursued by a hunter with three dogs. When the dogs -came within reach the grandson killed them one by one before the hunter -could come to their assistance, and thus he escaped from death at the -hands of the hunter. - -So, passing beyond this place, he met one day a woman of his own tribe. -He addressed her pleasantly and she replied in the same mood. This -woman finally agreed to marry the grandson. As the years passed they -became possessed of a large family, consisting of several boys and -girls. It was not many years before these children were large enough to -look out for themselves. In the meanwhile the father and mother -quarreled bitterly, then these boys and girls quarreled among -themselves, and lastly with their parents. The result of this condition -of affairs was that the family dispersed, each one going off alone. - -Again, the grandson was left alone, having no friends or family of his -own. He was left completely to his own resources for providing the -means of his living and for protecting himself from his enemies. He -traveled many dreary days in solitude. But there came a day when he met -a woman of the Panther tribe of people, who was cooking some deer meat -for herself. As the grandson was very hungry he asked this woman to -share some of the deer meat with him, but she refused absolutely to -spare him a morsel. - -So, hungry as he was, he had to pass on without anything to eat. Some -time afterwards he was fortunate enough to kill a deer. So, after -dressing it and preparing it properly and cooking it, he sat down to -eat. And while he was enjoying his venison the woman who had refused -him a portion of venison boldly came up and asked him for some of the -venison. He showed his teeth and growled and snarled so fiercely that -he finally drove the old woman away. - -When he had finished his meal he packed up his belongings and departed. -He traveled several days from place to place. Suddenly he became aware -that several hunters with three dogs were pursuing him. So he fled from -that place until he became wearied and then he climbed a very tall -tree. There he hoped to escape his pursuers, but the dogs tracked him -so well that soon the hunters were under the tree. Whereupon one of the -hunters shot him, mortally wounding him, and he fell to the ground in a -dying condition. The dying Panther man said to the hunters, “This, your -act, shall cause bitter hostility between your people and my tribe, and -many of both tribes will die in consequence.” - -As the hunters were bearing the body of the Panther man homeward, a -Panther man met them and saw the dead body of the Panther man—one of -his own kindred. At once he returned to his people, telling them what -he had seen. So with two other Panther men he retraced his steps to -find the guilty hunters. - -The three Panther men were not long in finding the camping place of the -hunters and they quickly succeeded in killing the dogs and the hunters -and in devouring them, leaving their bones to bleach on the ground. - -The friends and kinsmen of the hunters waited many days for the return -of the hunters and their dogs, but they waited in vain. So a number of -them formed a party and went out in search of them. They found their -bones on the path and also the dead body of the Panther man. In the -thickets near by they also found other Panther men asleep. These -discoveries were reported in the village of the dead hunters, and there -was aroused a bitter feeling against the Panther people; and so all who -were able to go out to hunt Panther people started out to destroy the -Panther tribe. - -This resulted in a bitter strife between the people of the village and -the Panther tribe, and many of the bravest on both sides were killed -without bringing any satisfaction to either side. During this struggle -the bones of the grandson lay bleaching on the path in the forest. But -it so happened that one of his sons one day passed along that path, and -he recognized his father’s bones. So by gathering them together under a -large hickory tree and setting them in order the son of the Panther man -brought his father back to life by pushing against the hickory tree and -shouting, “Father, arise lest the tree topple over on you.” - -When the father arose he had the form which he had when he left his -home in the village in search of his grandfather. This transformation -frightened the son so much that he fled through the forest away from -that place, and the grandson made his way home to the village of his -own people. He entertained his friends and kindred with the recital of -his adventures. - -There came a day when the old Eagle, who had enticed away old man Wild -Cat, was in a reminiscent mood, and so he wondered what had become of -the old man whom he had left among the Wolf tribe. So he finally -resolved to pay a visit to the country of the Wolf people. He left his -home and traveled along toward the Wolf country. At last he was greatly -surprised to find scattered around the bones of the old man, his -friend. So he decided to aid his old friend by bringing him to life -again. He therefore collected together the bones lying about and placed -them in order under a great elm tree, and when he had gathered all the -bones he stepped up to the elm tree and suddenly exclaimed, “Be quick, -friend, arise, lest the tree fall on you.” At once the old man, Wild -Cat, leaped up in his original shape and condition in form and mind, a -man. So, after the usual greetings, the old Eagle chief led his friend -home to his own people, whence he had taken him so long ago. Having -arrived there, old man Wild Cat found his grandson, and to him he -related all his adventures while away from his people. He declared, “We -must highly esteem the Pigeon tribe of people.” (Then I left there.) - - - - - -134. THE WEEPING OF THE CORN, AND BEAN, AND SQUASH PEOPLE - -There was in the olden time a village of the Iroquois which was -situated in a very fertile and beautiful country. They raised corn and -beans and squashes, and for many years they were contented and -prosperous. But there came a time when their crops began to fail -them—the corncobs were bare of grains, the bean pods were empty, and -the squashes would wither away before the time to harvest them. The -people went hungry, for they had no food from their fields and game was -very scarce. - -One day a very old woman, who was Matron and Chief of her clan, was -walking near her planted field, meditating on the misfortune of her -people. As she walked she heard bitter weeping out in the field, and -she at once decided that some one must be in deep distress. So, walking -into the planted field, she was surprised to find that it was the corn -that was weeping; and the beans were weeping too; and the squashes were -weeping also. The old woman had great compassion for the corn and the -beans and the squashes for their weeping. She stopped beside a hill of -corn and asked, “Oh, you dear Corn, why do you weep? Tell me the -reason.” The Corn between sobs said, “You place us in the ground to -grow, but you do not perform your further duties to us. You do not -cover us with sufficient earth as you know you should; and you do not -hill up the earth about our feet so that we can stand firm; and you -fail to dig up the earth sufficiently around us to give us water; so it -is that many of us have remained only a few hours or a day or two and -then have gone home; only a small number of us remain and now we are -all dying because of your neglect. You even permit our enemies to -strangle us to death.” - -As the old Matron listened to this pitiful story she was bitterly -grieved. She then went to the Bean people and to the Squash people, and -from both she heard the same painful story of neglect by her people. -She was deeply moved, and so she went to her lodge and wept along the -path homeward. Having seated herself on her couch in her lodge, she -kept on weeping. Her people having heard her sobbing were much puzzled -by it, and they being moved by sympathy also began to weep with their -Matron. Soon many persons had assembled at her lodge, and they all were -mourning with the old woman. - -Finally, the chief of the clan came to the lodge and addressing the -people he told them to cease their weeping and to be of good cheer; and -that he would ask their Matron what had caused her to return from the -planted field with such grief. So the people ceased their weeping, and -then the chief, addressing their Matron, who was still sobbing -bitterly, asked, “Mother, what caused you to weep while you were in the -planted field?” After somewhat composing herself she replied to this -question by saying that she had heard bitter wailings in the planted -fields and that on going there to learn the cause the Corn people, and -the Bean people, and the Squash people had complained to her that she -and her people had not properly cared for them by not covering them -with sufficient earth to enable them to live and by permitting their -enemies to grow up around them so that they had no more ground on which -to stand. Then the Matron ceased talking, but kept on weeping. - -Upon hearing this statement the people assured the chief that this was -the first information they had received as to the reason why their -Matron had been grieving so bitterly. - -Thereupon the chief called a council of his clan and laid before it the -remarkable statement of their Matron. The council upon hearing this -recital resolved that in the future whoever planted either corn or -beans or squashes must cover the grain with sufficient earth to give it -sustenance, and must care for the growing plants by properly hilling -them and by digging around them to loosen the earth to make it mellow, -and lastly, by destroying their enemies (the weeds) who grew about them -so luxuriantly. - -So, in the following spring, when planting time returned, they were -again admonished as to the proper methods of planting the corn, the -beans, and the squashes. The people all agreed that they would follow -the advice of the council in this matter because of the statement of -their Matron as to the real cause of their withered crops. - -So, in accordance with this resolution, the next springtime they did -place the seed corn and beans and squashes sufficiently deep in the -ground to give these grains sufficient covering of earth to grow well. -The old chief stood by the planters while they were seeding their -fields to see that the work was properly done. Later, when the tender -sprouts of corn and beans and squashes had reached such height that -they required more earth to support them, the people were called -together and urged to hill up their growing crops and to destroy -thoroughly the enemies (weeds) of these useful plants. These plants -were growing luxuriantly and were strong, but toward harvest time -something came and destroyed these growing crops. A certain nation of -people came and carried away the corn and the beans, leaving only some -squash shells. Again the people mourned their loss, confessing that -they must have been guilty of some other form of negligence. - -So the following spring they again took great pains in their planting -and in their care for their crops; but just as soon as the green corn -was becoming fine and fit to eat a certain nation of people began to -steal the corn and beans and squashes. The people suspected what people -had come and carried away their corn and beans and squashes. - -So the chief of the people called a council to discuss the situation -and to suggest means to meet it. It was finally resolved that several -stout and alert warriors should be set to watch the planted fields to -see who might come to steal the ripening crops. These watchmen went -into the fields in the evening. Toward the dawn of day they discovered -a number of persons who were tearing off the ears of corn and the bean -pods, and also others who were stealing the squashes. These thieves -they captured and held as prisoners. These prisoners were taken in the -morning to the council lodge before the clan chief. - -The chief, after looking the prisoners over, remarked that these -thieves were their enemies because they had stolen their corn and beans -and squashes. Then he asked one of the corn thieves, “Where do you -live?” “A long way hence in the forest,” came the reply. “Are there -many of your people?” continued the chief. “We are a large nation,” -came the answer. In like manner he questioned the squash thief and the -bean thieves, and these made replies similar to those made by the corn -thieves. - -They bound the corn thieves and daily they took them out of the lodge -and all the chiefs and the people came to see them, and everyone was -privileged to strike these thieves a blow with a staff, and the thieves -would weep bitterly at this treatment. Then they would be taken back -into the lodge. The bean thieves and the squash thieves were also daily -punished in this way. - -Daily the corn thieves wept loudly. After a long time had elapsed these -thieves were told that if they would conduct the people to their own -nation they would be set free. The corn thieves agreed to this -proposition and the old chief selected a party of his warriors to lead -the thieves back to their own nation. - -The corn thieves led the warriors a long way into the forest. But at -last they came to a settlement, and the thieves said this is a village -of our people. The warriors killed many of the people, and then they -set free the thieves whom they had brought back to their country. The -people whom the warriors had killed were carried home. - -Then some warriors were sent to the squash stealers with an order to -split their upper lips so that they would not be able to eat squashes -again. - -It is said that the warriors whipped the corn thieves so much during -their captivity that they wept so much that their faces were striped -and their backs were striped and their tails were ringed, from the -blows they received; and these marks have remained to this day. The -corn thieves were raccoons. The squash thieves were rabbits (hares?), -and their lips have remained split to this day from this punishment. - -Tradition says that the ancestors of the Seneca thought that all trees -and shrubs and plants were endowed with human life and were divided -into families, having brothers and sisters, fathers and mothers. And -that in like manner the Corn, and Beans, and the Squash have human -lives, and that if one offended them they would grieve and would depart -and would leave the people without food. - - - - - -135. SʻHAGOWENOTʻHA, THE SPIRIT OF THE TIDES - -In the long ago an uncle and his nephew, his sister’s son, dwelt -together in a lodge. It so happened that the uncle, the elder man, had -to keep a recumbent position. He had lain so long that the roots of a -tree standing near their lodge had overgrown his body, so it was quite -impossible for him to arise. - -As time passed he called his nephew to him and said to the youth: “Go -yonder in the distance to the clearings, where the logs are lying one -on the top of another, and plant there beans, corn, and squashes. They -make good eating, I assure you. And if these things should grow under -your cultivation they will furnish us with something to eat in the -future.” Thus spoke the old man. - -In a short time he continued: “Bring forth from under the couch yonder -a basket in which there is some seed corn, as it is called.” The youth -brought the basket and placed it beside the old man. With the seed corn -were the beans for seed and the squash seed. - -Then the old man said to the youth: “Bring me from under the couch -yonder the small baskets, 10 in number; I need them; for you must make -a girdle of baskets around your body.” So the nephew brought the -baskets to his uncle, who with his own hands placed in each of the -baskets some of the several kinds of seeds, thus dividing the seed -corn, the beans for seed, and the squash seed. He carefully completed -his task. - -Having done so, he addressed his nephew, saying: “Come, now! go yonder -to the clearings where the logs are lying one on the top of another, -and there you must plant these seeds.” The young nephew replied: “So be -it, my mother’s brother. I will place beside you all the things which -may be necessary for you while I shall be absent planting the seeds.” -So the nephew placed beside his uncle a bark dish containing hominy, a -fire poker and a knife, and a cake of boiled corn bread. Then he said -to his uncle: “I am now going to plant the seeds.” - -Having arrived at the clearings he set to work preparing the ground for -planting the seeds which he had brought. He had been at work a -considerable time and had already planted a number of hills when he -heard the voice of his uncle singing. The words of the song were: “Now, -now, now I believe that I have arisen, now indeed.” At this the -youthful nephew ran back swiftly to the lodge to prevent his uncle from -arising. Having arrived there the young man seized his uncle and -repressed his desire to arise, asking him, “What has come to pass that -you began to sing?” The uncle replied: “I became thirsty, and so I -began to sing.” The young man brought his uncle water to drink, and -after the latter had quenched his thirst the youthful nephew said to -him: “You must now lie quiet, as I ask you to do.” The uncle answered: -“Return again to the clearings to plant the seeds. As there are no more -left in the lodge you must pick up those which you dropped from your -baskets.” He referred to the 10 small baskets in which he had himself -placed the various kinds of seeds. - -So as soon as the young man had gathered up all the seeds which he had -spilled along the path as he had hastened toward the lodge he again -began to plant them in hills. Again, as he had nearly finished seeding, -he heard the voice of his uncle singing: “Now, now, now I believe that -I have arisen, now indeed.” - -The nephew at once started on the run for the old lodge, but when he -had gone only half the way he heard a loud report, băʹʻ! caused by the -breaking of the roots which had been holding his uncle down. When he -arrived at the lodge he found that his uncle was not there. This -grieved him greatly, for he felt that he would become very wretched and -poor without the aid and advice of his uncle. So he began to weep and -mourn for his uncle, but at last he ceased to do so. He then entered -the lodge to think upon his situation, and finally came out to see -whether he could not learn whither his uncle had gone by noting the -tracks he had left on the ground. For this purpose he went carefully -around the lodge, examining the ground as he went. At last he found his -uncle’s tracks, which showed the direction he had taken, for they had -made very deep impressions in the ground as he fled in haste. From the -tracks he learned that his uncle had taken a course directly westward. -The young nephew then said: “So be it. I suppose it is for me to go to -the place whither my uncle has gone. I will follow the tracks of my -uncle, my mother’s brother.” - -Thereupon the young nephew, having gotten his bow and arrows, at once -started on a run on the trail of his uncle. He kept the trail in the -forests for three days, when he reached the shore of a lake, and there -indeed the trail ended so far as the nephew could see; so he stopped -there and stood looking around; thus he stood for some time. - -At last he was somewhat startled at seeing not far away a canoe,[461] -which was being paddled toward him quite swiftly, and which contained -what appeared to him to be a man. The canoe stopped at some distance -from the spot where the young nephew was standing. He saw that a number -of wild geese supplied the propelling power for the canoe, six wild -geese being attached to one side of the canoe and six to the other -side. Then he overheard the man who was in the canoe address the geese -with these words: “My servants, you may now go forth to seek something -to eat.” The wild geese at once obeyed and flew upward, making the -sound stūmʻ. - -The young nephew stood there silent for some time. Then the man in the -canoe said to him: “Come hither.” The youth, replying, “So let it be,” -went to the place where lay the canoe, in which stood the strange man. -The stranger, addressing the youth, said: “I am thankful that you are -well. Is it not true that Okteondon is your uncle? He is my uncle also. -I am thankful, too, that you and I, who are brothers, have seen each -other at this time. It so happens that you and I resemble each other -and are of the same stature. It would be still more convincing if we -should put this to proof by trial. As I have been saying, our bows and -arrows are alike and are of the same length. Let us test my statement -by a trial.” Thereupon the man took his bow and arrows out of the -canoe. Held up together, they were found to be of the same kind of wood -and of the same shape; their arrows were of the same kind of wood and -of the same length. - -Then the stranger said, “Come; let us see. We have the same speed, I -believe.” He continued: “Let us now string our bows, as I am now -stringing mine; let us stand here side by side.” While the two stood -side by side again the stranger spoke, saying: “This we do in order -that there may be a race between us and our arrows. Let us shoot our -arrows, and as soon as we let fly our arrows then you and I must start -to run.” Then they let fly their arrows, at the same time starting to -run swiftly. They ran evenly, keeping well together. All that could be -heard was the sounds made by the passage through the air of small -stones picked up by their swiftly moving feet, for they were running at -a rapid pace. Looking upward, the youth saw two arrows flying along -together. In this trial of their fleetness of foot they caught the -arrows before they fell to the ground, each one catching his own. - -After this test the strange man said to his young companion, “Now, let -us return to the place whence we started.” So they went back to the -spot where the canoe lay. Then the strange man repeated what he had -been saying again and again: “Have I not been saying that you and I are -indeed brothers? We have the same fleetness of foot; we are of the same -stature; our bodies are alike in form and condition; our bows are -exactly alike; our arrows are also alike. These things indicate that -truly you and I are brothers and that Okteondon is your uncle, as he is -my uncle. Come, then, let us go hence. We will amuse ourselves. We will -go to a distant place where I am in the habit of playing.” - -The young man replied unsuspectingly: “So let it be.” Whereupon the -strange man said: “Come, come hither, my slaves, you wild geese. Do you -come hither at once.” He had hardly ceased speaking when the wild geese -alighted beside the canoe and attached themselves to it. Then the -strange man again got aboard of the canoe and invited his friend, the -young man, to accompany him. When the latter had also boarded the canoe -his companion said to the wild geese: “Come, now, do you go to the -place where the island floats in the water.” At this command the geese -began paddling, thus propelling the canoe very swiftly toward the place -designated. Then the strange man began to sing: “Now, now, now, it -seems true, I have started, indeed.” This song he kept singing as the -canoe sped along toward the island of his promised sports. - -They finally arrived at the island, and the two men having landed the -strange man said to the wild geese: “Come, now, my servants, go now to -find something for food for yourselves”; thereupon they flew away. He -continued: “Whenever I say to you ‘Come hither’ you must return here at -once. But it must be I who shall say this.” - -Drawing the canoe up on the shore he said to his young companion: “Now, -we will go to the place where I am accustomed to amuse myself,” and -they two started. Having arrived at the spot, the young man saw lying -there a very large white stone. His companion said: “It is, indeed, -here that I have my playground; and now you shall see what I will do.” - -Then the stranger undressed, making himself entirely naked. Then -raising the great white rock he cast it into the water, which was very -deep. Down it went with the sound bubʻ, bubʻ, bubʻ, bubʻ. The strange -man next dived into the lake after the rock and remained under water -for a long time. The youthful nephew of Okteondon was watching -anxiously what his strange companion was doing. Finally, the youth was -surprised to see his companion come to the surface of the water bearing -the great white rock in his arms. When he had got on dry land he set -the rock down, saying to the young man: “Thus now you, too, must do as -I have shown you.” The latter replied: “So be it. I will try at once. -After removing all his raiment and being naked he took up the great -white rock and going to the edge of the lake he cast it far from shore -into the depths. Again the rock sank with the sound bubʻ, bubʻ, bubʻ, -bubʻ, as in the first instance, and the young man dived after it. - -As soon as the young man had plunged into the waters of the lake the -strange man, taking up not only his own garments but also all those -belonging to his companion, returned to the point where the canoe had -been left. Arriving there, he called out: “Come, now, my servants. Come -you hither,” and shoving the canoe into the water he boarded it. The -wild geese soon alighted alongside of the canoe and attaching -themselves to it began to paddle it along. Their master merely said to -them, “Go directly back to the place whence we started,” and the geese -obeyed him, causing the canoe to move swiftly thither. - -In a short time thereafter the young nephew of Okteondon rose to the -surface of the water bringing with him, as did the stranger, the large -white rock, which he cast aside as he came out of the water. He found -no one around and he saw that his garments were missing, so he ran to -the place where he remembered the canoe had been beached. When he -arrived there he found that the canoe, propelled by the swift feet of -the wild geese, was far out on the lake. As he reached the shore he -overheard the strange man in the canoe say in a loud voice: “To you who -feed on flesh and who dwell in the waters of the lake I offer this -flesh to eat.” These flesh eaters were highly pleased with the idea -that they would soon have more flesh to eat. By flesh the stranger -signified the flesh of the young man whom he had entrapped on the -island. The name of the strange man was Sʻhagowenotʻha. - -Then the youthful nephew of Okteondon started away, going from place to -place in a hopeless effort to find some way of escape. When he found -that he had been victimized by Sʻhagowenotʻha, he began to cry, and he -went about crying and saying to himself, “Now I know that I am about to -die.” - -In his wanderings around the island he found, scattered in numerous -places, many bones of human beings in different degrees of -decomposition. Among these decaying bones he was surprised to find the -half-decayed body of a man lying on the ground, and he was still more -astonished to hear this half-dead man say to him,[462] “My sister’s -son, Oh, nephew! come to me.” The youth, in his surprise, obeying the -voice, went to the spot where the man lay stretched out; there he -stopped and stood waiting the pleasure of the man who had addressed him -as “my sister’s son.” - -Then the man continued to address him, saying, “Oh, my sister’s son, -you will now become very wretched, for Sʻhagowenotʻha has now shut you -in on this island. Take new courage and exert yourself, for, though you -may not know it, you are endowed beyond measure with orenda. You must -now put it forth by taking courage to overcome these deceptions of -Sʻhagowenotʻha. Moreover, you must take the following measures for this -purpose. When the sun is near setting you must run to and fro all over -the island, from one end to the other. You must cover it with your -tracks. As soon as it becomes night and darkness is here, then you must -return to the place where the canoe was beached at the canoe landing of -Sʻhagowenotʻha. When you have arrived there you must dig a trench in -the sand sufficiently large to hold your body. In this you must conceal -yourself by covering yourself with sand, but you must leave a small -aperture for your mouth. Your enemy, of course, will come to visit you, -as is well known; he will come at about midnight. Do not under any -circumstances become impatient and do not fear at all. He will bring -with him his dogs, and as soon as he lands he will urge them to find -you by saying, Twūʹăʻ, twūʹăʻ, twūʹăʻ. They will then begin to follow -your tracks from place to place, smelling and sniffing as they run, and -ever at their heels will be Sʻhagowenotʻha. Just as soon as you know by -the faintness of the sounds of these pursuers that they have gone to -some distant part of the island, you must come forth from your hiding -place. - -You must also make out of rough bark and soft wood three dolls or -figures resembling the human body. When you have completed these you -must make for each one a bow and arrows suitable for their size. When -you have finished this work you must place one of these figures high up -in some convenient tree crotch, and you must fix in the hands of the -figure, in the attitude of shooting, the bow and the arrows. This you -must do with the three figures. - -After taking breath, for he was, indeed, very weak, the man who lay -there a mere pile of bones said: “Yonder in the distance under that -prostrate old rotten log you will find my skin-pouch of fisher skin, -which do you bring me at once.” The young man brought the pouch of -fisher skin to his uncle, who took from it a knife, a flint for -striking fire, and a piece of punk. The knife he gave to the young man. - -At once the young man began to fashion the three dolls which his uncle -had advised him to make. He made also the three bows with arrows, to be -held by these dolls or counterfeit men, which he had been counseled to -fix in the crotches of trees to deceive the great man-eater -Sʻhagowenotʻha, when he should come looking for the young man to devour -him. - -When the youth had completed this task he began to run over the island -in such manner as to mislead the enemy and his dogs. The elder man -cheered him in his undertaking, saying: “Have courage, my nephew; if -you will perform my instructions with care you shall live, as I have -said.” The young man replied: “So shall it be as you have instructed -me.” - -Then, going forth with the three dolls, he selected for each one a -suitable place in which to secure the doll, choosing invariably a tree -standing far from the landing place of the enemy. With some difficulty -he fastened the doll in a fork of the tree in such manner that from the -ground one might be misled into thinking that a person was hiding in -the tree. - -When it became dark he started for the spot near the landing place -which he had selected for his own hiding place. Having arrived there he -began to dig a trench large enough to hold and fully conceal his own -body, and in time he had quite effectively concealed himself in the -sand. When night came he lay there quite still, awaiting the return of -his enemy, Sʻhagowenotʻha. He lay in such a way that his mouth was not -entirely covered with the sand, so he was able to breathe without much -difficulty. He thus waited patiently many long hours, knowing from his -uncle’s counsel that he had to contend with a crafty old cannibal, who -was a past master in deluding his victims into a false feeling of -security, the more easily to destroy them at his leisure. - -It was some time after midnight when the alert young man heard peculiar -sounds approaching the island. He was not long in recognizing the -voices of the wild geese that had propelled the canoe which had left -him a prisoner on the island. He heard also the then distant yelps of -impatience of the dogs as they hungrily anticipated a bloody meal when -they should reach the island. They were eager to pursue their prey, for -they well knew the habits of their master. Finally the attentive ears -of the young man heard the sounds which told him of the landing of his -pursuers; and it was not long before he heard Sʻhagowenotʻha saying to -his dogs: “Go you to find the person of the man. It may be that he lies -now somewhere a heap of bones.” Then after releasing the dogs the old -man shouted, “çtuäʻʹ, çtuäʻʹ, çtuäʻʹ” signifying, “Go, go, go ye” -(usually applied only to dogs, much like the familiar “sick’em” in -English). - -With their keen noses the dogs soon took up the tangled trail of the -young man, and followed it from place to place over the entire island. -Sʻhagowenotʻha was overheard by the young man to say to the wild geese: -“My servants, do you now go to seek for your food,” at which command -they flew away. Thereupon Sʻhagowenotʻha followed his dogs in the -direction they had taken. Just then he heard in the distance the -barking of the dogs, Wau, wau, wau, as they seemed to say. When the old -man arrived near the place where the dogs were barking, he heard one of -them burst out, crying, Kwĕñʻ, kwĕñʻ, kwĕñʻ. Having arrived there, he -found one of the dogs lying dead from the effects of an arrow which had -fallen down its throat. Sʻhagowenotʻha was grieved to lose one of his -dogs, which he highly valued, and he exclaimed: “Oh! it is -discouraging. It would seem that his body is, indeed, in a measure -possessed of orenda.” In a short time he again heard in the distance -the barking of his dogs, and he at once started on the run toward the -place. On drawing near the place he again heard one of the dogs utter -loud cries, Kwĕñʻ, kwĕñʻ, kwĕñʻ. Once more he found one of his dogs -lying there, also with an arrow protruding out of its mouth, into which -it had fallen from the second doll in the tree. Again the old man -loudly exclaimed, “Oh! discouraging, discouraging, is this. He is, I -think, somewhat of a sorcerer.” By that time the last dog was heard -barking in the distance and the old man started on the run for the -place. As he neared the spot, he heard the last dog crying Kwĕñʻ, -kwĕñʻ, kwĕñʻ. Thereupon fear came over the old cannibal, who exclaimed: -“Now I shall flee from this place, for he has now killed them all, my -dogs. He is indeed a great sorcerer.” At once Sʻhagowenotʻha ran toward -the canoe landing, which was some distance away. - -In the meanwhile the young man, who was on the alert, saw his -opportunity, and arising from his place of concealment in the sand, he -went to the shore of the lake. Pushing the canoe into the water, he -called loudly, “Do you come hither, my servants, you wild geese.” The -geese with the sound dauñʻʹ all came to the side of the canoe and at -once attached themselves to it. Then the young man, boarding the canoe, -said to the wild geese, his servants: “Let us go back to the place -whence we started, and you start at this time.” Obeying his command, -the wild geese at once began to paddle and the canoe moved swiftly in -the water, the paddling of the wild geese sounding sŭʻ, sŭʻ, sŭʻ, sŭʻ. - -When Sʻhagowenotʻha reached the shore and found the canoe moving away -with the young man in it, as its master, he called out to him: “Oh, my -brother! Turn back hither. I had come back here after you, be it known -to you.” To this appeal the young man paid no attention, for he had -been thoroughly informed of the character of his enemy by his uncle. So -he kept on his way. He tauntingly said, for the benefit of his enemy, -to the monsters of the deep: “I devote food to all of you who live on -meat—to you who live in the depths of the lake.” Hearing this, these -watery monsters rejoiced and were happy, for they desired meat, on -which they fed. In their glee they uttered the sounds, Hĭst, hĭst, -hĭst, hĭst, hai, hai, hai. Then Sʻhagowenotʻha again called to the -young man: “Oh, my brother! have mercy on me; take pity on me and turn -back. Is it not possible for you to agree to turn back and come to me? -I am indeed not Sʻhagowenotʻha; I am only a servant to him. He, of -course, is at his home.” - -The young man, however, did not answer this appeal of his great enemy, -but said to the wild geese which were propelling his canoe: “Go -directly to the place whence you started.” The young man and his geese -arrived at the landing place, at their home, just as day was dawning. -After landing, he said to the wild geese: “My servants, you may now go -to seek for your food.” Thereupon they flew away with the sound dauñʻʹ. -He had already said to the geese: “Hurry back as soon as I recall you.” -Drawing the canoe ashore, he departed. Climbing the steep bank and -going aside a short distance, he came to a lodge, which he entered. -Within he found a very young woman. As he entered the lodge, without -his garments, the woman arose, and going forward, embraced him, saying: -“You are indeed in a wretched situation here. I am your younger sister, -for verily your uncle is one who is called Okteondon.” The young man -answered her: “He is, indeed, my uncle, as you say.” She continued: “He -is, too, my uncle, this Okteondon is; for this reason you and I are -brother and sister. Very long ago he stole me from our lodge. Now dress -yourself again; your garments hang yonder where he hung them when he -brought them back.” So the young man dressed himself again in his own -garments. Then his sister said: “Here are your bow and your arrows.” -The young man took them, for they indeed belonged to him. - -Thereupon the young woman said to her brother: “You and I must now -return home. I will lay down bark in strips, and on these you must step -to conceal your tracks until you reach the canoe; for you and I shall -surely die if my husband should meet us before we reach the canoe. They -carried out faithfully this precautionary device for concealing the -brother’s footprints. When they reached the shore the brother pushed -the canoe into the water and then called out to the wild geese: “Come -hither, my servants.” When they arrived he continued: “You must go -directly to the place where my racing ground is.” Having said this, the -brother and sister boarded the canoe, and the wild geese began to -propel it rapidly through the water, making the sounds sŭʻ, sŭʻ, sŭʻ, -sŭʻ as they propelled it. Then the young man began to sing his song of -triumph: “Now, now, now, I am certain that I am on my way homeward.” -Turning to the wild geese he said: “Have courage [463]; be brave and do -your duty, my servants.” - -After going some distance it seemed to the two that the canoe kept the -same position, although the wild geese were paddling with great vigor, -making the sounds sŭʻ, sŭʻ, sŭʻ, sŭʻ. Turning her head, the young woman -saw a fishhook attached to the end of the canoe, and she saw also that -her husband, who sat on the opposite shore, was steadily pulling on the -line, causing the canoe to move backward toward him. Taking up a stone -hatchet from the bottom of the canoe she struck the hook a blow which -broke it. At this the canoe again shot forward very swiftly, and they -went a long distance, while the young man kept saying: “Have courage, -my servants. Exert yourselves to the best of your power.” - -But in a very short time thereafter they again noticed that the canoe -was seemingly going backward, although the wild geese were still -paddling with all their might. Turning her head and looking back across -the lake the sister saw her husband lying prone on the shore, rapidly -drinking up the water of the lake, and the canoe was now moving swiftly -toward him. His mouth was enormous and his belly was likewise of -incredible capacity. His whole body had swollen to huge proportions, -owing to the floods of water he was drinking. The canoe and its -occupants were fast being drawn into his open mouth, although the geese -were paddling with all their might. - -When they drew quite near to the point where Sʻhagowenotʻha was lying -the young man, stringing his bow, made ready to shoot at the great, -swollen body lying on the shore, which was indeed stupendous in size. -When within bowshot the young man, taking good aim, sent an arrow with -great force into the body, which caused it to give out a loud sound, -b-uʼʻ! as the waters burst forth through the wound. The outrush of the -waters sent the canoe flying back toward the shore whither it was -bound. Then the young man vehemently urged the wild geese to exert -themselves in paddling the canoe onward, and finally he arrived with -his sister at the place whither they were bound—at the racing place of -Sʻhagowenotʻha. - -When they arrived there he said: “Now, you wild geese shall be free -henceforth. Sʻhagowenotʻha has made you his slaves and servants—an act -which was indeed, as you know, a great wrong. Now you are again free -and independent. It was not the intention of Sʻhoñgwadiĕñnuʼkdăʼon, our -Creator, that anyone should be a slave or a servant.[464] As is well -known, it was his intention that every one and everything among the -animals and the birds and the fowl should be in all things independent -and free. He did not will that anyone should hold any being in bondage, -even among the animal kingdom. Now you must depart hence and go your -ways. It shall continue to be your custom in advancing across the earth -to go to and fro in the form of a wedge. Thus you shall be seen by -those who shall be born hereafter howsoever long the earth may continue -its existence. This is all. So now depart, and when you go you must -follow one another.” Thereupon the wild geese started away in freedom. - -Then, turning to his sister, the brother said: “Now, let us depart -hence.” Started on their way, they went along slowly as they two -traveled homeward. When night overtook them they would encamp; and in -the morning after breaking their fast they would resume the journey. -They camped for five nights before they reached their home. They were -unmolested on their journey by the sorcerers, who commonly infested the -way on such occasions. - -When they had reached their home the young man said to his sister: “Oh, -my sister! I do not know you, because, perhaps, I was so small when you -went away. We have now arrived at our home. I know now that Okteondon -is your and my uncle. When I started away from this place I followed -the tracks of our uncle until they led me to the lake. I verily believe -that he was killed by the man with the great mouth. Now you and I must -love and respect one another, as we are brother and sister. I shall -greatly respect you, and you yourself must greatly respect me. Now I, -myself, will go to hunt, and you shall keep the camp.” The brother -proved himself a great hunter, and they had an abundance of meat for -food in their camp. - -This is the length of the story. - - - - - -136. SʻHAGOWEʹNŌTʻHĂʼ, THE SPIRIT OF THE TIDES - - - Neʼʹ ōʹnĕⁿʻdjiʻ hodiʹnoⁿʻsot neʻʹ yadadīwăʹdĕⁿʼ neʻʹ ganoⁿʻsăʼoñʹweʻ. -That (it is) ancient time-very their (an.)-lodge-stands the they-two-uncle (and), nephew the it-lodge, large-(was). - - Neʼ ʹgwā diiutʹgon hayăsʹʻnĕⁿʼ neʻʹ hagĕⁿʹdjiʻ, neʼʹ diiuiʹwăʼ -That-yet (But) always, (ever) he (an.)-lay-supine the he (an.)-ancient-one (was), that it-reason (was) - - neʼʹ hoʻ gäʹit gaĕñdăsʹdĕñʼ okdeʹoñdoⁿʼ neʻʹ hayăʼdăʼʹgeʻ, neʼʹ -there (in that place) it (n.)-tree-stands it (n.)-tree-large-(was) it (n.)-root-had-several the his-(an.)-body-on, that - - nāʹeʻ dăʼaʹoñʻ wĕñʹdoⁿʻ āatʹkĕⁿʻ. -truly-(verily) not it-able (be) ever (sometime) could he arise. - - - Neʼʹhoʻsʻhoñ deʻhniʼʹdyoⁿʼ, oʼyonisʻheʼt. Dyĕñgwăʻsʻhoñ neʻʹ hagĕⁿʹdjiʻ neʻʹ -There-only (alone) two-they (masc.) abode, it-long-time-was. Suddenly-just the he (an.)-ancient one (was) the - -haoñwāʹdĕⁿʼ, wooʻtʻhāʹhăs waiʹĕñʼ, “Hoñʹweʻ hoʼʹse heoñʹweʻ - his-nephew he-him-talked to he it said “Yonder (over there) thither-thou-go there-where - - tgayăʼsāʹoñnyoⁿʼ. Neʼʹhoʻ nāʹeʻ ĕⁿʻsyĕñʹtʻhoʼ neʻʹ oʻsăeʼʹdăʼ, neʼʹkhoʻ -there-it-one- tiered-many (logs) has. There truly wilt-thou -it-plant the it (neut.) bean, that-and (that-too) - - onĕñʹoⁿʼ, neʻʹ onyoⁿʻʹsăʼ-khoʻ. Okăʼʹoⁿʻ neʹʻhoʻ, gaʹnyoʼ -it (neut.) corn, the it-squash-and . It savory, delicious (is) indeed (in fact), (if it-rules) - - ĕⁿwadoñʹnĭʼ ĕⁿwatchiʻsʻăʼ-khoʻ. Dāʹ neʼʹ ĕⁿʹhnik, neʼʹ -will it grow (will it-itself make) will it itself ripen and. So (there) that (it is) will thou-I-it eat, that - - ĕⁿʻniʻnheʻʹgoʹoñk gaʹnyoʼ gowāʹnĕⁿʻ ĕⁿʻsyĕñtʹʻhwakuʼ.&rdquo ; Neʼʹ -will thou-I-it use ever to live if (= if-it rules) much (great amount) thou will it harvest (= unplant).” That (it was) - - waiʹĕñʼ neʻʹ hagĕⁿʹdjiʻ. -he-it-said the he-old-one (ancient one). - - - Deʼaonisʻheʼʹoñʼ oʹnĕⁿʻ waiʹĕñʼ neʻʹ hagĕⁿʹdjiʻ, “Dāʹ oʹnĕⁿʻ -Not-it-long-tim e-(was) now (then) he-it said the he (an.) ancient-one (was), “So (there) now (then) - - hoʼseʹgoʻ hoñʹweʻ ganaⁿktāʹgoñ, neʼʹhoʻ gaʹyĕⁿʼ neʻʹ găʼăsʹʻhāʼ, neʼʹhoʻ -thence do thou-it-fetch (over there) yonder it (n.)-bed-under, there it-lies the it (n.) basket, there - - igaāʼʹ nāʹeʻ neʻʹ ganĕñʹgweⁿʼ gayāʹsoⁿʻ.” -it is-contained truly the it (n.) seed-grain one-it-has named.” - - - Dāʹ oʹnĕⁿʻ neʻʹ haksăʼʹgowā waāʹgoʼ neʻʹ găʼăʻsäʼ neʼʹhoʹ -So (there) now (then) the he (an.)-youth (= great child) thence-he-it did fetch the it (n.) basket there - - waāʹyĕñʼ heoñʹweʻ hayăsʹʻhĕⁿʼ neʼʹ hagĕⁿʹdjiʻ. -did he-it lay there-where he (an.) lay supine the he (an.) ancient one (was). - - - Dāʹ oʹnĕⁿʻ neʻʹ hagĕⁿʹdjiʻ waiʹĕñʼ, “Hauʹʼ”, neʻʹ găʼăsʻhäʼ -So (There) now (then) the he (an.) ancient-one (was) he-it-said “Go to, “Come the it (n.) basket - - hoʼseʹgoʻ ganaⁿktaʹgoñ niwăʼsʹʼā, wăsʹʻhĕñʻ niʹyoñ. Dĕⁿ -thence-do-thou-it fetch it (n.) couch-under so it-size-small (is), (it-hand-full) ten so-it-many (are). Wilt - - satʹwāʻhāʼ neʻʹ găʼăsʹʻhäʼ. Dewagadoĕñdjoñʹniʻ.” -thou-self-it-gird with the it (n.) basket. I-it-in-need-of-stand. ” - - - Dāʹ neʼʹhoʻ naāʹyeʼ neʻʹ haksăʼʹgowā. Oʹnĕⁿʻ haoⁿʻhaⁿʼ neʻʹ -So (There) thus (there) thus he-it did the he (an.) youth (= great child). Now (then) he (an.) alone, himself the - - hagĕⁿʹdjiʻ neʼʹhoʻ găʼăsʻhäʹgoñ heʹ niʹyoñ neʻʹ onĕñʹoⁿʼ. Gagweʹgoⁿʻ -he (an.) ancient one (is) there it (n.) basket-in thus (where) so many it numbers the it (n.) corn. It-entire (All), - -heʹ niʹyoñ waoñʹdäʻ; gagweʹgoⁿʻ neʼʹhoʻ naaʹyeʼ neʼʹ wăsʹʻhĕñʻ -thus so many it numbers did he-it-put in it (n.) entire (is) thus (there) so he-it did that it (n.) handful = ten - - niʹyoñʻ neʻʹ găʼăsʹʻhäʼ; oʻsaeʼʹdăʼ-khoʻ neʼʹhoʻ waoñʹdäʻ, gagweʹgoⁿʻ -so many it numbers the it (n.) basket; it (n.) bean-and there there he-it-put in, it (n.) entire - - waadyĕñnoʼkʹdĕⁿʼ. -did-he his-task complete. - - - Oʹnĕⁿʻ waiʹĕñʼ neʻʹ hagĕⁿʹdjiʻ, “Hauʹʼʹ, oʹñĕⁿʻ neʼʹhoʻ heoñʹweʻ -Now (then) he-it-said the he (an.) ancient one (was), “Go to, “Come, now (then) there there-where - - tgayăʼsaʹoⁿʼ, neʼʹhoʻ ĕⁿʻcyĕñʹtʻhoʼ gagweʹgoⁿʻ. Dāʹ oʹnĕⁿʻ săaʻdĕñʹdĭʻ.” -there-one-clearings has made, there wilt thou-it plant it (n.) entire (is). So There, now (then) thou (do) start.” - - - Oʹnĕⁿʻ neʻʹ haksăʼgowā waiʹĕñʼ, “Nyoʻʹ. Neʼʹ gwāʻ noñʹ neʼʹhoʻ -Now (then) the he (an.) youth (= great child) he-it said, “So be it. That still, yet, too, perhaps there - - ĕⁿgegeʹoñʼ heoñweʻ neʼʹ syăsʹʻhĕⁿʼ, heʹ niʹyoñ gĕⁿsʹ -will (shall) I it pile there-where that thou lying-supine (art), thus so many it numbers customarily - - desadoĕñdjoñʹnĭʻ.” -thou-it-in need of, standest. - - - Dāʹ oʹnĕⁿʻ neʻʹ haksăʼgowā waoʼsaiʹeⁿʻ. Neʻhoʻ waaksaiʹĕñʼ găʹsnĕⁿʼ neʻʹ -So There now (then) the he (an.) youth (= great child) did he-hasten. There did-he-it-dish lay it (n.) bark the - - gakʹsăʼ ononʹdäʼ igāʼʹ, gadjisdoñiăʼsʻhäʻ-khoʻ, gaganʹiăʼsʻhäʼ-khoʻ, oäʻkwăʼ-ʹkhoʻ -it (n.) dish (bowl), it (n.) hominy it-contained (is), it (n.) fire poker-and, it (n.)-knife-and, it (n.) bread-and - - gagaisdĕⁿʹdoⁿʼ. -it (n.)-corn-hulled-by-boiling. - - - Gaʹnioʼ waadiĕñnuʹʼkdĕⁿʼ oʹnĕⁿʻ nāʹeʻ waiʹĕñʼ, “Gnoʼʹsĕⁿ, oʹnĕⁿʻ -As soon as did he-his task complete now then truly he-it said “Oh, uncle, “Oh, mother’s brother, now then - -ĕⁿgiĕñtʻʹhwăʻsă& mlapos; heʹoñweʻ tgayăʼʹsaoⁿʼ.” Dāʹ oʹnĕⁿʻ waaʻdĕñʹdĭʼ. -shall I-it-(to) plant go there-where there it-one-clearings has made.” So (then) now (then) did-he (an.) start. - - - Wăʼhāʹioⁿʼ heʹoñweʻ tgayăʼʹsaoⁿʼ, oʹnĕⁿʻ nāʹeʻ wooioʼʹdĕⁿʹ. Waaeoʼdōʹgoʼ, -There he arrived there-where there one-it-made-clearings, now (then) truly did-he-it-work. Did he-it-weeds-remove, - - waaeʻdawĕñʹieʼ-khoʻ. Dāʹ oʹnĕⁿʻ nāʹeʻ waayĕñʹtʻhoʼ toʻkaʼʹăʻ niʹ -did he-it-earth-stir up-and. So (then) now (then) truly did he-it-plant numbering few, few so many - - ganăʼgĕⁿsʹʻhäge. Dāʹ diĕñgwăsʹʻhoñ oʹnĕⁿʻ hotʻhoñʹdeʼ daʻhadĕñnōʹdĕⁿʼ neʻʹ -it (n.)-hills-number. So (then) all at once, suddenly now (then) he-it-heard thence he his song-uttered the - - honoʹʼsĕⁿʻ. Gaĕñnagoñʹwăʻ hotʻhyuʹwi, hāʹdoⁿʻ, “Oʹnĕⁿʻ, oʹnĕⁿʻ, -he-him-uncle. (mother’s brother). (is) It (n.) song-in he-it-tells, he-it-says, repeatedly “Now (then) now (then) - - oʹnĕⁿʻ giʹ neʻʹ oʼgatʹkĕⁿʻ, oʹnĕⁿʻ waiʻʹ.” -now (then) I-it think the did I-myself-raise up, now (then) certainly.” - - - Oʹnĕⁿʻ waiʻʹ neʻʹ haksăʼgōʹwa saaʻdĕñʹdĭʼ -Now (then) certainly, (of course) the he (an.) child-great (is) again-he-departed, (= went home) - - waadiănōʹäd. Wăʼdjiʹăʻ oʹnĕⁿʻ saaʹyoⁿʼ neʻʹ heʹoñweʻ -did-he-his-pace-hasten. (While-small) In a short time now (then) again-he-returned the there-where - - tʻhodinoⁿʹʻsot. Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwa wooyeʹnāʼ neʻʹ -there-they (an.)-it lodges stands. Now (then) the he (an.) child-great (is) did he-him-seize the - - honoʼʹsĕⁿʻ waiʹĕñʼ khoʻ, “Ānăʼawĕñʻʹ haknoʼʹsĕⁿʻ?” -he-him-uncle (= mother’s brother) (is). did he-it say. and “What it happened he-me-uncle (= mother’s brother) (is)?” - - Daāiʻwăʼsäʹkoʼ neʻʹ hagĕⁿʹdjiʻ waiʹĕñʼ, “Oʼkhăʼdatʹʻhĕⁿ&t comma; neʼʹ oiʻʹwăʼ -Thence he-it replied the he-ancient-one (is) did he-it-say, “Did my throat become dry that it (n.) reason (is) - - oʼgadĕñnōʹdĕⁿʼ.” -d id I song-utter, sing.” - - - Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa waiʹĕñʼ, “Oʹnĕⁿʻ hoʼgeʹgoʼ neʻʹ oʻneʹgănos. Hauʼʹ, -Now (then) the he (an.)-child-great (is) did he-it-say, “Now (then) thence I-it (n.) fetch the it (n.) water. Come, - - oʹnĕⁿʻ sneʹgihă.” -now (then) thou-it (n.)-liquid drink (do).” - - - Gaʹnioʼ waaʻneʹgihăʼ neʻʹ hagĕⁿʹdjiʻ oʹnĕⁿʻ waiʻʹ -As soon as (= it-it-rules) did he-it-liquid-drink the he-ancient-one (is) now (then) certainly (of course) - - saādyăsʹʻhĕñʼ. Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwa waiʹĕñʼ, “Gnoʼʹsĕñʻ, hauʼʹ oʹnĕⁿʻ -again he-self-laid supine. Now (then) the he-child-great (is) did he-it say, “My uncle, “Oh, my uncle, Come now (then) - - dĕⁿsadyeʹĕⁿk-sʻhoñ ĕⁿʻsyasʹʻhĕñdăʼk .” -shall-you quiet-just keep shall you-supine keep-lying.” - - - Oʹnĕⁿʻ neʻʹ hagĕⁿʹdjiʻ waiʹĕñʼ, “Giwāʹdĕⁿʼ, neʼʹhoʻ hoñsāʹseʻ heʹoñweʻ -Now (then) the he (an.) ancient one (is) did he-it say, “Oh, my nephew, there (where) thither again go thou there where - - tgayăʼʹsaoⁿʼ neʼʹhoʻ nāʹeʻ ĕⁿʻsyĕñʹtʻhoʼ neʻʹ onĕñʹoⁿʼ. Tĕⁿʼʹĕⁿʻ ganoⁿsgoñʹwăʻ -there one-it (n.)-clearings-made there truly shalt thou-it-plant the it (n.)-corn. Not (it is) it (n.) lodge-in - - deʼsgaʹyĕⁿʼ, gagweʹgoⁿʻ oʼgāʹit waiʻʹ; gagweʹgoⁿʻ -at all again it-lies (is), it (n.) all (= it-(n.) entire) did-it-spill out certainly; it (n.)-all (= it-(n.) entire) - - dĕⁿtcʹhek. Dāʹ djaʹgoⁿʻ diqʹ.” -shalt thou it-gather up. So (then) do thou (be) brave = hurry up moreover.” - - - Gaʹnioʼ neʻʹ haksăʼʹgōwa gagweʹgoⁿʻ săasʹʼăʻt -As soon as (it-it-rules) the he (an.) child-great (is) it (n.)-all (= it (n.) entire) again he-it-finished - - saasnoⁿʹkwĕñs neʻʹ oaāʼʹgeʻ oʼgāʹit tchisʻhădăkʹheʼ neʻʹ onĕñʹoⁿʼ. Dāʹ -again he-it-gathered up the it (n.) path-on did-it-spill out as again he ran (homeward) the it-(n.) corn. So (then) - - oʹnĕⁿʻ āʹeʼ sāāyĕñtʻhoʹʻsăʼ. -now (then) again again he-it to-plant went. - - -Agwasʹ āʹeʼ oʹnĕⁿʻ tʻhoʹhăʻ hĕñoⁿsʹʼăʻt aāyĕñtʹʻhoʼ oʹnĕⁿʻ āʹeʼ - Very again (once more) now (then) nearly (close by) will he-it complete (finish) would he-it-plant now (then) again - - hotʻhoñʹdeʼ daādĕñnōʹdĕⁿʼ neʻʹ honoʼʹsĕⁿʻ, hādoⁿʼʼ, “Oʹnĕⁿʻ, -he-it-hears (= is hearing) thence he-his song uttered the he-him-uncle of (is), he kept saying, “Now (then), - - oʹnĕⁿʻ, oʹnĕⁿʻ giʼʹ oʼgatʹkĕⁿʻ. Oʹnĕⁿʻ waiʻʹ.” -now (then), now (then) I think did I-self-raise (= I arose). Now (then) certainly.” indeed. - - - Dāʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwa oʹnĕⁿʻ waiʻʹ hăʼdoñsāĕⁿʻʹdāt heʹoñweʻ -So (Then) now (then) the he (an.) child-great (is) now (then) certainly th ence again he ran there (where) - - tʻhodinoⁿʻsăgāʹioⁿʻ . -there their (masc.) lodge old (is) (ancient). - - - Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ hăʼdewăsĕñʹnoⁿ neʼʹhoʻ wăʼhadākʹheʼ oʹnĕⁿʻ -Suddenly, all at once, now (then) just it-half way, middle-(was) there (where) thither he running went now (then) - - waiʻʹ hotʻhoñʹdeʼ wăʼotʹkāeʻ otkāeʼʹnī “băʼʹ,” neʼʹ diioīʹwăʼ -truly indeed he-it-hears did-it-make a sound, noise it makes sound loud “băʼ&mlpr ime;,” that there it-it caused - - oʼdwadektēʹnyăʼk neʼʹ heʹʼoñweʻ hayăsʹʻhĕⁿʼ neʻʹ honoʼʹsĕⁿ. -did-it (n.) root break that there (where) he (an.) lay supine the he-him-uncle. (his) - - - Dāʹ neʼʹ nāʹeʻ oʹnĕⁿʻ hoñsaāʹyoⁿʼ heʹoñweʻ tʻhodinoⁿʻʹsot tĕⁿʼʹĕⁿʻ -So (then) that truly now (then) there again he-did arrived there (where) there it-them-lodge stood not - - deʼsʻhĕⁿʼʹdyoⁿʼ noōnoʼʹsĕⁿ, oʹnĕⁿʻ deʼsgatgăʼʹhoʻ. -at all again he abides (at home) the-his-uncle (mother’s brother), now (then) not at all again anywhere. - - - Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa waoʹʻsĕⁿs; oʹnĕⁿʻ wāʹēʼ oʹnĕⁿʻ noñʹ -Now (then) the he (an.)-child-great (is) did it-him-grieve; now (then) did he-it-think now (then) probably - - ĕⁿwagidĕñsʹtʻheʼt, awĕñdoñʹnyăʼt-khoʻ oʹnĕⁿʻ oʼwāʹdoⁿʼʼ neʼʹ diioīʹwăʼ neʼʹ oʹnĕⁿʻ -will-it-me to be poor-cause, it-it-lonely has made and now (then) it became that there it-it caused that now (then) - - deʼsgatgăʼʹhoʻ noōnoʼʹsĕⁿʻ. -at all again anywhere the-he-him uncle (mother’s brother). - - - Dāʹ oʹnĕⁿʻ nāʹeʻ waăsʹdāĕñʼ hoʼnigoⁿähetʹgĕⁿʼs-khoʻ oʼyoʹnisʻheʼt. Dāʹ oʹnĕⁿʻ nāʹeʻ -So (then) now (then) of course he (an.) wept i t-him-mind-grieves and it-it-to last caused. So (then) now (there) verily - - wāĕñniʹʻhĕⁿʼ heʻʹ hasdāʹʻhăʼ hoʼnigoⁿähetʹgĕⁿʼs-khoʻ ganoⁿsăkdăʹdieʼs. Oʹnĕⁿʻ -did he-it-cease where he was weeping i t-him-mind-grieves-and, it (n.) lodge beside (here and there). Now (then) - - hoñsaāʹyoⁿʼ ganoⁿsăʹgoñ waĕñnoⁿdoñʹnyoⁿʼ-khoʻ heʻʹ nionăkdōʹdĕⁿʻ. -thither again he entered it (n.) lodge-in did he think repeatedly-and where such-his-situati on-kind of (was). - - Dāʹ oʹnĕⁿʻ doñdāăyăʹgĕⁿʼt wāēʹʼq gatgatʹʻhoʻ kāʹweʻ noñʹ heāwēʹnoñ -So (there) now (then) thence he came forth did he-it-think let me look whither probably thither he has gone - - noōnoʼʹsĕⁿʻ. Oʹnĕⁿʻ nāʹĕʻ oʼtʻhādawĕñʹnyeʼ ganoⁿsăkdăʹdyeʼ -the he-him-uncle (is). Now (then) verily did he-self-move from place to place it (n.)—lodge beside (around) - - hokdoñʹdyeʼ adeyĕñnoñʹniʼʹgeʻ, heʹʻheʼ adiʼʹgwă noñʹ neʼʹhoʻ -he-it-looked-closely along a way careful-in, he-it-thought possibly probably there (where) - - hayanāĕñʹnyoⁿʼ neʻʹ honoʼʹsĕⁿʻ. -he-track-appeared-succe ssively the he-him uncle (is). - - - Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ wāaʹgĕⁿʼ heʹoñweʻ heodakhēʹnoñ, neʼʹ neʻʹ -Suddenly all at once now (then) did-he-it-see there (where) thither he running-has gone, that the - - niyoʻcyosʹtoⁿ heʹoñweʻ heodăkhēʹnoñ. Dāʹ oʹnĕⁿʻ waāʹgĕⁿʼ -such it-it-deep-has gone (his tracks) there (where) thither he running-has gone. So (then) now (then) did he-it-see - - oʹnĕⁿʻ hegääʻgwĕⁿʼsʹgwā heodăkhēʹnoñ noōnoʼʹsĕⁿʻ. -now then thither-it (n.) Sunsets towards thither he running-has gone the-he-him-uncle. - - - Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa waiʹĕñʼ, “Niʹyoʻ. Neʼʹ gwāʹ noñʹ neʼʹhoʻ oʹnĕⁿʻ -Now (then) the he (an.)-child-great (is) did-he-it-say, “So be it. That just perhaps there (where) now then - - hĕñʹgeʼ nĕñʹ iʼʹăʻ heʹoñweʻ heawēʹnoñ neʻʹ haknoʼʹsĕⁿʻ. Ĕⁿeyanĕñʹauñʼ -thither will-I go this one I (myself) there (where) thither he-has-gone the he-me-uncle. Will-I-him-track take along - -nāʹeʻ oʹnĕⁿʻ neʻʹ haknoʼʹseⁿʻ.” -verily now (then) the he-me-uncle (is).” - - - Dāʹ oʹnĕⁿʻ neʻʹ haksăʼʹgōwa oʹnĕⁿʻ wăʼhāʹgoʼ neʻʹ hoʼĕñʹnŏⁿʼ găʼnoⁿʹ-khoʻ, -So (then) now (then) the he (an.) child-great (is) now (then) did-he-it get the his-bow it (n.) arrow-and, - - dāʹ oʹnĕⁿʻ wooyanĕñʹauñʼ neʻʹ honoʼʹ sĕⁿʻ; dāʹ oʹnĕⁿʻ -so (then) now (then) did-he-him-track take along the he-him-uncle (mother’s brother); so (then) now (then) - - waaʻdĕñʹdĭʼ oʼtʻhĕⁿʻʹdāt, oʹnĕⁿʻ wooyanĕñʹauñʼ. Gaʻhădăgoñʹsʻhoñʼ hădakheʼʹsʻhoñ sĕⁿʹ -did he depart did he-run, now (then) did-he-him-track take along. It (n.) forest-in-only he running only goes three - - năʼōʹdăʼ oʹnēⁿʻ neʼʹhoʻ waāʹyoⁿʼ ganyodāʹeʼ, neʼʹhoʻ nāʹeʻ -so many it-night-passed now (then) there (where) did he arrive it (n.) lake-stood out there (where) indeed - - heʻʹhodyāʹnoʼk noonoʼʹsĕⁿʻ, neʼʹhoʻ wooĕⁿʼʹheʼt oʼtʻhatgăʹdoⁿʻ-khoʻ. Dāʹ oʹnĕⁿʻ -there-his-trail ended the he-him-uncle, there (where) did he stop di d he look around and. So (then) now (then) - - oʼtʻhāʹdăʼt ganyadākʹdăʼ. -did he stand still it (n.) lake beside. - - - Dāʹ neʻhoʹʻ-sʻhoñʹ hadāʹdieʼs dyĕñgwăʻʹsʻhoñ waāʹgĕⁿʼ weʹĕⁿʻ -So (then) there (where)- just, only he stood in different places suddenly just, all at once did he-it-see far away - - dăgagăweʼʹ gaʻhoñʹwăʼ oʻstoäʹdieʼ. Neʼʹ oʹnĕⁿʻ dosgĕⁿʹhăgwă dyēñgwăʻʹ siʹ neʼʹ neʻʹ -there it (n.)-paddled it (n.) canoe it (n.) swift went. That now (then) nearby-towards suddenly lo! that the - - oñʹgweʻ dăʼnoⁿʻdăkʹheʼ, siʹ niyōʹweʼ neʼʹhoʻ daăʼdīʹheʼt. -human being hither- he-aboard-was coming, lo! so it distant (is) there (where) there did-he-stop. - - - Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa wāatgatʹʻhoʼ waāʹgĕⁿʼ-khoʻ neʼʹhoʻ gaʻhoñwăkdăʹdieʼ -Now then the he (an.)-child-great (is) did he look did-he-see-and there (where) it (n.) canoe beside along - - neʼʹhoʻ neʻʹ hoñgākʹ wadiyăʼdănīʹyoñt, neʼʹ neʻʹ yēʹiʼ niwäñʹnandī neʻʹ hoñgākʹ -there (where) the goose (geese) they (f.) gender-body-attached, that the six so they many (n.) number the geese - -neʻʹ sgagäʹdi, hōʹgwā yeʹiʼ-khoʻ niwäñʹnandī wadiyăʼdănīʹyoñt. -the one-it side, other side six-and so they many (n.) number they (f.) gender-body attached. - - - Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa hotʻhoñʹdeʼ neʻʹ hoñʹgweʻ waiʹĕⁿʼ, “Oʹnĕⁿʻ nāʹeʻ -Now (then) the he (an.) child-great (is) he-it-hears the he (an.) human being did-he-it say, “Now (then) indeed - - ĕⁿswadekhwiʻsākʹhăʼ agesʻhenĕⁿʼʹsʻhoⁿʼ .” Dāʹ oʹnĕⁿʻ neʻʹ hoñgākʹ wăʼdwādīʹdĕⁿʼ, “Stūmʻ” -will you-self-food-to seek go my-servants-severally.” So then now then the geese did they (n.) fly up, “Stumʻ” - - oʼgiʹ. -it (n.) sounded. - - - Oʹnĕⁿʻ neʻʹ haksăʼʹgōwā neʼhoʻʹsʻhoñ īʹyadʻ tʻhīodieĕⁿʻʹsʻhoñ. Oʹnĕⁿʻ neʻʹ -Now (then) the he (an.) child-great (is) there (where) just he-stood just- he-remained quiet-only. Now (then) the - - găʻhoñʹwăgoñ hăʼʹnonʻ waiʹĕⁿʼ: “Gādjiʻʹ, dediadĕⁿʻnondäʼ.” Oʹnĕⁿʻ neʻʹ -it (n.) canoe-in he (an.)-was in did-he-it say: “Do thou come hither, thou-I-brothers (are).” Now (then) the - - hăksăʼʹgōwā waiʹĕñʼ, “Hauʼʹ, nioʻʹ.” Dāʹ oʹnĕⁿʻ diqʹ waaʻʹdĕñdīʼ neʼʹhoʻ -he (an.) child-great (is) did he-it-say, “Come, so be it.” So (then) now (then) moreover did he-start there where - - wāʹeʼ heʹoñweʻ tgăʻhoñwāʹiĕⁿʼ, neʼʹhoʻ itʻhädʹ nōñʹgweʻ. Oʹnĕⁿʻ neʻʹ -thither-did-he-go there where there it (n.) canoe was lying, there there-he-was in the he-human being. Now (then) the - - hĕñʹgweʻ waiʹĕñ, “Niāʹwĕⁿ, askĕñʹnoⁿʼ tʻhiʹsonʻheʼ. Isʹ waiʻʹ -he (an.)-human being did he-it-say, “May it happen it (n.)-peaceful (and in health) is so-thou-livest. Thou of course - - iānoʼʹsĕⁿʻ neʻʹ Okteʹoñdoⁿʼ. Iʼʹ haeʼʹgwăʻ hāknoʼʹsĕⁿʻ. Dāʹ -he-the uncle (is) the Okteondon. I also, at the same time he-me-uncle (mother’s brother) (is). so (then) - - niāʹwĕⁿʻ diqʹ Iʼʹ dediadĕⁿnoñʹdeʼ oʹnĕnʻ oʼdidiadădēʹgĕⁿʼ. -may-it-happen moreover we both-thou-I-brothers (are) now (then) did-th ou-I-self-see (see one the other). - - Dōʹgĕⁿs-khoʹʻ neʻʹhoʻ dedjidiadieʹĕⁿʻ; neʼʹkhoʻ neʻʹ sʻhăʼdedinĕñʹies. -It-true-and (is) as a matter of fact both-thou-I-self-resemble; that-and the equal-both-thou-I -stature-long (is). - - Siʹ niʻhāʹăʻ diadenäⁿʼʹgeäd, neʼʹ neʻʹ niwakʼnigoⁿoʼʹdĕñ. Dāʹ neʼʹ naʹeʻ neʻʹ -Behold, is it not better (let)-thou-I-it-test, that the such-my-mind-kind of (is). So (then) that verily, truly, the - - dōʹgĕⁿs neʼʹ neʻʹ tcikāʹtoⁿ neʼʹkhoʻ neʻʹ neʼʹ oñgiăʼäⁿʹnoⁿʼ -(it is) true, certain that the as-I-it-have-kept-saying that-and the that thy-my-bow(s) - - sʻhăʼdeʹioʼdäñ neʼʹkhoʻ neʻʹ neʼʹ oñgiăʼʹnoⁿʼ sʻhăʼdeʹioʼdäñ neʼʹkhoʻ neʻʹ -alike-both-it (n.)-in-form (are) that-and the that thy-my-arrow(s) alike-both-it (n.)-in-form (are) that-and the - - sʻhăʼdeʹioñs siʹ niʻhāʹăʻ.” -equal-both-it (n.)-in length (are) lo, so-is-it-not better.” - - - Dāʹ oʹnĕⁿʻ nōñʹgweʻ waādăʻʹgoʼ neʻʹ găʻhoñʹwăgoñ neʻʹ wăʼäñʹnoⁿʼ -So (then) now (then) the-human being (= man) did-he-it-take out the it (n.) canoe-in the it (n.) bow - - găʼʹnoⁿʼ-khoʻ. Dāʹ oʹnĕⁿʻ diqʹ oʼtiāäñnoñgäñʹis; -it (n.) arrow-and. So (then) now (then) moreover did-thou-I-bow(s)-compare (bring together) - - sʻhăʼdeʹioʼdäñ găʼʹnoⁿʼ-khoʻ sʻhăʼdeʹioʼdäñ, agwăsʹ -alike-both-it (n.)-in form (are) it (n.) arrow-and alike-both-it (n.)-in-form (are), very - - sʻhăʼgāʹdăʻ găʻsĕñniăʼʹdĭʻ neʻʹ năʼʹot. -just-one-( they are) (one and the same) one-it-make-used the such kind of thing. - - - Dāʹ oʹnĕⁿʻ neʻʹ oiăʼʹdjĭʻ tʻhāweʻʹdĭʻ nōñʹgweʻ waiʹĕⁿʼ “Hauʼʹ, oʹnĕⁿʻ -So (then) now (then) the elsewhere thence he has come the human-being did-he-it-say “Come, now (then) - - diadenäⁿʼʹgeäd iʹwi sʻhăʼdediiănōʹweʼkho&t comma; neʻʹhoʻ.” Dāʹ oʹnĕⁿʻ -let thou-I-it-attempt test I it-think equal-both-thy-my-pace swift (is) and as a matter of fact.” So (then) now (then) - - waiʹĕñʼ, “Dediioⁿgwägäʹdāt; iʼʹkhoʻ dĕⁿgioⁿgwägäʹdāt. Hauʼʹ, gāʹdjĭʻ neʹkhoʻ -did-he-it-say, “Let thou-I-it-bend; I-and will-I-it-bend-bow. Go to, Come, hither do thou come here - - dedīʹdăt, neʼʹ neʻʹ dĕⁿdwĕñʹĕⁿʻdād neʻʹ oñgniʼnoⁿʼʹsʻhoⁿʼ. Hauʼʹ, oʹnĕⁿʻ -doth let-thou-I-stand that the will we (pl.) run (a race) the both our arrow-several. Go to, Come, now (then) - - ĕnhniʼʹyāk. Ganioʼʹ ĕⁿdidiătʹkăʼ, dāʹ oʹnĕnʻ dĕⁿdiĕⁿʻʹdād oʹnĕⁿʻ. -will thou-I-it shoot. As soon as will-thou-I-it-l et loose, so now (then) both-will-tho u-I-run now (then). - - - Oʹnĕⁿʻ nāʹeʻ wāniʼʹyāk oʹnĕⁿʻ-sʻhoñʹkhoʻ oʼdiĕⁿʻʹdād. Neʼʹ neʻʹ ăgwăsʹ -Now (then) verily, truly, they two (m.)-it shot now then just-and did they two (m.) run. That the very - - sʻhăʼdegadaʹdieʼ; neʼʹ weʹgĕñ neʻʹ otʹkāʻ neʼʹ găʼskwäʼʹsʻhoⁿʼă deiodidĕñʹsʻhoñ -even-both-it-flew along that ?simply the it (n.)-sounds that it (n.)-stone-several-small they (n.)-flying (are)-just - - heʹ niioʻsnōʹweʼ neʻʹ deidăkʹheʼ. -where so-it-swift is the both they ran along. - - - Oʹnĕⁿʻ neʻʹ hăksăʼʹgowā heʼʹtkĕⁿʻ waātgātʹʻhoʼ waāʹgĕⁿʼ neʼʹhoʻ degiʹdieʼ neʻʹ -Now (then) the he (an.) child-great (is) above upward did he look did he-it-see there two they (n. an.) the - - hniʼnoⁿʼʹsʻhoⁿʼă sʻhăʼdegadāʹdieʼ. Neʼʹhoʻ heʼʹtkĕⁿʻ oʼtʻhinăⁿʼhoñʹniă&mlapo s;k -b oth-their-arrows-several even-both-i t-flew along. There above on high did-both-they (m.)-it-caught (on the fly) - - hniʼnoⁿʼʹsʻhoⁿʼă ăgwăsʹ sʻhăʼdiāʹwĕⁿʻ. -b oth-their-arrow-several very al ike-they-two (n.)-happened. - - - Oʹnĕⁿʻ neʻʹ oñʹgweʻ waiʹĕñʼ, woōʹwĭʼ neʻʹ hăksăʼʹgowā, “Hauʼʹ, oʹnĕⁿʻ -Now (then) the human being did he-it-say did-he-him-tell the he (an.)-child-great, “Come, now (then) - - djidiăʻʹgēt.” Oñsānīʹioⁿʼ heʹoñweʻ tkăʻhoñwāʹiĕⁿʼ. -let us two turn back.” There-again-both-they returned there where there it (n.)-canoe lies. - - - Dāʹ oʹnĕⁿʻ neʻʹ oñʹgweʻ hāʹdoⁿʻ neʼʹhoʻ Iʹeʼs: “Dāʹ neʼʹ tchigāʹdoⁿʻ. Iʼʹ -So (then) now (then) the human being he kept saying there he walked around: “So (then) that while-I-keep-saying. We - - nāʹeʻ dediadĕⁿnoñʹdeʼ. Sʻhăʼdediiănōʹweʼ; sʻhăʼdediiăʼdoʼʹd&ebr eve;ⁿʻ-khoʻ; -verily, truly, both thou-I-brothers-(are). Equ ally both-I-swift of foot (are); alike both-thy-my-body-and shape (is); - - sʻhăʼdedinĕñʹies-khoʻ; oñgiăʼäʻnoⁿʼʹsʻhoⁿ ʼ sʻhăʼdeioʼʹdäñ, -alike both thy-my-height and long (is); thy-my-bow-several alike-both-it (n.)-inform (are), - -oñgiăʼnoⁿʼsʻhoⁿʼ-kho&tcomm a; sʻhăʼdeioʼʹdäñ. Dāʹ neʼʹ waiʻʹ gayĕndeʹi neʼʹ - they-my-arrow-several-and alike-both-it (n.)-in-form (are). So (then) that of course it-it-knows (shows) that - - dōʹgĕⁿs Iʼʹ dedyadäⁿnonʹdēʼ. Isʹ yanoʼʹsĕⁿ neʻʹ Oktēoñʹdoⁿʼ, Iʼʹ-khoʻ -true (it is) we (two) both thou and I brothers (are). Thou he-thy-uncle (is) the Okteondon, I-and - - hagnoʼʹsĕⁿ. Dāʹ. Hauʼʹ, oʹnĕⁿʻ ĕⁿdyăʻdĕñʹdĭʼ hōʹgwā -he-my-uncle (is). So (then). Come, now (then) wi ll-both-thou-I-start (go) aside yonder - - hĕⁿdyatgāʹniēʼ. Hoñʹweʻ hĕⁿʻʻneʼ neʼʹhoʻ niʼʹăʻ gatgānieʼʹtʻhăʼ.” -there will thou-I amuse ourselves. There (where) hence will thou-I-go there I alone I-sel f-amuse-use-(it).” - - - Dāʹ oʹnĕⁿʻ neʻʹ haksăʼʹgōwā deʼāʹdokhăʼ neʻʹ năʼʹot hotʻhiuʹwi -So (then) now (then) the he (an.) child-great (is) not-he-it-comprehends the kind of thing he-it-telling (is) - - waiʹĕⁿʼ, “Nioʻʹ.” Dāʹ oʹnĕⁿʻ neʼʹ noñʹgweʻ waiʹĕⁿʼ, “Hauʼʹ oʹnĕⁿʻ gāʹsniʻ -did-he-it-say, “So be it.” So (then) now (then) that the-human being did-he-it-say, “Come, now (then) hither come ye - - hoñʹgāk neneʻʹ agesʻhenĕⁿʼʹsʻhoⁿʼ ăʻ. Gaʹoʼ nondāʹsueʻ.” -wild geese the which it-my-slaves severally (are). Hither again-hither-come ye.” - - - Ganioʼʹ waādwĕñnoʼkdĕⁿʼ oʹnĕⁿʻ neʻʹ hoñʹgāk neʼʹhoʻ oʹnĕⁿʻ oʼdwĕñniʼdyoñʼdăʼt -As soon as did-he-his-word end now then the wild geese there now (then) did they (n.) alight - - gaoñwăⁿkdăʹdie-khoʻ oʼwĕñnäⁿdiăʼdaniioñʹdeⁿ&m lapos;. Oʹnĕⁿ&tcomma ; diqʹ neʻʹ oñʹgweʻ -it (n.)-canoe-side-along-and did-they (n.)-own-body-affix (to it). Now (then) moreover the human being - - saādeʼnoⁿʹdā neʻʹ gaoñʹwăkoñ neʼʹhoʻ-khoʻ āʹeʼ waādeʼnoⁿʹdā neʻʹ hăksăʼgōwā. Oʹnĕⁿʻ -again-he-self-embarked the it (n.)-canoe-in there-and again did-he-self- the he (an.)-child-great (is). Now (then) - -neʻʹ oñʹgweʻ waiʹĕñʼ woōʹwĭʼ neʻʹ hoñʹgāk, “Hauʼʹ oʹnĕⁿʻ neʼʹhoʻ hoʼʹsweʻ heʹoñweʻ -the human being did-he-it-say did-he-them-tell the wild geese, “Come, now (then) there hence ye-go there where - - tgāwēʹnot.” -there it (n.) island (is) protrudes.” - - - Oʹnĕⁿʻ neʻʹ hoñʹgāk oʼwadīʹgăweʼ osnōäʹdieʼ neʼʹhoʻ wāʹneʼ heʻʹ -Now (then) the wild geese did-they-it-paddle it (n.)-swift went along there thither-both they go there - - tgāwēʹnot. -there-it-(n.)-island-protrudes. - - - Dāʹ, oʹnĕⁿʻ diqʹ waādĕñnoʹdĕⁿʼ neʻʹ oñʹgweʻ, hāʹdoⁿk, “Oʹnĕⁿʻ, oʹnĕⁿʻ, -So (then), now (then) moreover did-he-his-song utter the human being, he-it-saying kept, “Now (then), now (then), - - oʹnĕⁿʻ gīʹ neʻʹ oʼgăʻdĕñʹdĭʼ.” Neʼʹsʻhoñ hodĕñnodăʹdieʼ heʹniioweʼ -now (then) it seems the did-I-self-start.” That-only he-own-song uttering went along there-so-it-distant (is) - - wāniʹioⁿʼ heʹoñweʻ hotʻhiuʹwi hatganiesʹtʻhăʼ. -there-did-they-two arrive there where he-it-telling-kept he-self-(to) amuse uses. - - - Oʹnĕⁿʻ nāʹeʻ hoʼgīʹioⁿʼ neʼʹhoʻ, hoʼwăʼdiʻʹheʼt gwăʼʹʻhoʻ. Dāʹ oʹnĕⁿʻ -Now (then) verily, truly, there-did-they (n.) arrive there, there-did-the y (n.)-stop also, too. So (then) now (then) - - diqʹ wāyādeʼnoⁿʻdăʻʹgo& mlapos; heʹoñweʻ gawēʹnot. Oʹnĕⁿʻ neʻʹ oñʹgweʻ waiʹĕñʼ, -moreover did-they-two-disembark there where it (n.) island-projects. Now (then) the human being did-he-it-say, - -“Hauʼʹ oʹnĕⁿʻ agesʻhenĕⁿʼʹsʻho& supn;ʼ, hoñʹgāk, swadekhwiʻʹsākhăʻ.” Oʹnĕⁿʻ diqʹ -“Come, now (then) my-slave (-s = several) wild geese, you-self-f ood-seek-go.” Now (then) moreover - - oʼwĕñnādeʼʹgoʼ oʼtgoñdīdĕⁿʼ. Dāʹ oʹnĕⁿʻ diqʹ waiʹĕñʼ, “Gănioʼʹ ĕⁿgiʼʹ, -did-they (n.)-flee (disperse) did they (n.) fly. So (then) now (then) moreover did-he-it-say, “Whenever will-I-it-say, - -‘Gāʹoʼ nondāʹsweʻ, Iʼʹ nāʹeʻ neʼʹ ĕⁿgiʼʹ,” neʹkhoʻ ĕⁿdjiswāʹyoⁿʼ.” -‘Hither hither-again-(do) ye come, I verily (truly) that will-I-it-say,” there with you (pl.) arrive. - - - Dāʹ oʹnĕⁿʻ diqʹ waādyĕñʹtʻhoʼ neʻʹ gaoñʹwăʼ neʼʹhoʻ gāniādākʹdăʼ wōoʹeⁿʼʹheʼt. Dāʹ -So (then) now (then) moreover did-he-it-draw the it (n.)-canoe there it (n.) lake-beside did-it-it-stop. So (then) - - oʹnĕⁿʻ neʻʹ oñʹgweʻ waiʹĕñʼ, “Oʹnĕⁿʻ diqʹ neʼʹhoʻ hēʹdneʻ heʹoñweʻ -now (then) the human being did-he-it-say, “Now (then) moreover there thither-thou-I-go (let) there where - -gătgāʹnieʼtʻhăʼ.&rdquo ; Oʹnĕⁿʻ waāyăʻdĕñʹdĭʼ. -I-self-(to)-amuse-use.” Now (then) did-the y-two-depart. - - - Dăʼaonisʻheʼʹoñʻ oʹnĕⁿʻ neʼʹhoʻ wānīʹioⁿʼ. Dāʹ neʻʹ hăksăʹgōwā neʼʹhoʻ -Not-it (n.)-lasted long now (then) there (there)-did-they-two-arrive. So then the he (an.)-child great (is) there - - waāʹgĕⁿʼ naⁿʹdăʻ noñʹ nīʹwăʼ neʻʹ kăʼʹskwāʼ ganĕñyăgäⁿʹĕnt neʼʹhoʻ igāʹyĕⁿʼ. -did-he-it-see this (so) perhaps so-it (n.)-large (is) the it (n.) stone it (n.)-stone-white (is) there it (n.) lay. - - Dāʹ neʻʹ oñʹgweʻ waiʹĕñʼ neʼʹhoʻ, “Nīʹgĕⁿʼ neʹkhoʻ gătgānieʼtʻhăʼ. Oʹnĕⁿʻ diqʹ -So (then) the human being did-he-it-say there, “But (so it is) here I-self-it-to-a muse-use. Now (then) moreover - - deⁿsegāʹneʼk heʻʹ nĕⁿgyeʹäʼ hăʼdjigwăsʹ.” -both-will-thy-eye(s)-on (it) be how (there) so-will-I-it-do shortly.” - - - Dāʹ oʹnĕⁿʻ waiʻʹ waāgăʼʹtchĭʼ neʻʹ hoʻcioñʹni, waādeʼnostoñʹnĭʼ. Oʹnĕⁿʻ -So (then) now (then) truly verily did-he (an.)-it-undo there he-self-dressed-(has), did he-self-naked make. Now (then) - - gwăʼʹhoʻ oʼʹtʻhăk neʻʹ găʼʹskwāʼ neʼneʻʹ ganĕñyăgäⁿʹĕnt neʼʹhoʻ waoʹdĭʼ -next in order did he-it-take up the it (n.) stone that which it (n.) stone-white-(is) there thither-he-it-cast - - oneʹgăʼgeʻ gwăʼʹhoʻ, ăgwăsʹ onō‵des, “bubʻ, bubʻ, bubʻ, bubʻ, oʼʹgĕⁿʼ. Oʹnĕⁿʻ-khoʻ -it (n.) water-on next in order very it (n.) depth-long (is), “bubʻ, bubʻ, bubʻ, bubʻ, did-it-it-say. Now-(then) and - -neʼʹhoʻ waādyăʼdoʼʹyāk waāʻʹdōʼ oʼyoʹnĭsʻheʼt. - there did-he-his-own- body cast did-he-self- did-it (n.)-last long time. - - - Dāʹ neʻʹ howăⁿwăⁿʹdĕⁿʼ neʻʹ Oktēʹoñdoⁿʼ neʼʹhoʻ deagāneʼʹsʻhoñ, heʻʹniōdiēʹĕⁿʻ neʻʹ -So (then) the he-his -nephew the Okteondon there both his eyes on it (is)-severally su ch so it-it-has-done the - - oñʹgweʻ. Dāʹ dyĕñʹgwăʻ siʹ saaʻʹdōgoʼ neʻʹ deyāʹdī neʹkhoʻ -human being. So (then) suddenly lo! again-he-self-dis-immer ses the both they together (are) here - - niōyeōñʹdieʼ neʻʹ găʼʹskwāʼ. Ganioʼʹsʻhoñ saādeʼskōʹgoʼ oʹnĕⁿʻ hōʹgwā -so-he-it-has-done coming back the it (n.)-stone. As-soon-as-just again-he now (then) aside yonder - - waōʹdĭʼ neʻʹ găʼʹskwāʼ. Oʹnĕⁿʻ neʻʹ oñʹgweʻ waiʹĕñʼ, “Neʼʹhoʻ oʹnĕⁿʻ nīsʹ -there-he-it-threw the it (n.)-stone. Now (then) the human being did-he-it-say, “There now (then) the-thou - - neʼʹhoʻ nĕⁿʹcyeʼ.” -thus (there) so-wilt-thou-it-do.” - - - Dāʹ oʹnĕⁿʻ diqʹ neʻʹ hăksăʼʹgōwā waiʹĕñʼ, “Hauʼʹ nyoʻʹ. Oʹnĕⁿʻ -So (then) now (then) moreover the he (an.)-child great (is) did-he-it-say, “Come, so let it be. Now (then) - -ĕⁿgadeʼnyĕñʹdĕⁿʼ.& rdquo; Oʹnĕⁿʻ nāʹeʻ waāgăʼʹtchĭʼ neʻʹ hoʻcyoñʹnī, ăgwasʹ -will-I-self-it-attempt.” Now (then) verily, truly, did-he-it-undo the he-it-self-dressed-has very - - waādeʼnostoñʹnĭʼ, oʼtʻhăk-ʹkhoʻ neʻʹ găʼʹskwāʼ neʻʹ ganĕñyăgäⁿʹĕnt neʼʹhoʻ weʹĕⁿʻ -did-he-self-naked make, did-he-it take up -and the it (n.) stone the it (n.) stone-white (is) there far - - oʻnegăʼʹgeʻ waōʹdĭʼ, oʹnĕⁿʻʹ dĭqʹ neʼʹhoʻ-khoʻ haeʼʹgwă waaʻʹdōʼ, waādyăʼdoʼʹyak -it (n.)-water-on did-he-it-throw, now (then) moreover there -and too also, did-he-dive, did-he-own-body-lance d - - oʻnegăʼʹgeʻ. Oʹnĕⁿʻ diqʹ neʻʹ găʼʹskwāʼ “bubʻ, bubʻ, bubʻ, bubʻ,” soʼʹgĕⁿʼ. -it (n.) water-on. Now (then) moreover the it (n.) stone “bubʻ, bubʻ, bubʻ, bubʻ,” again-it-it-did say. - - - Gānyoʼʹsʻhoñ waaʻʹdōʼ neʻʹ hăksăʼʹgōwā oʹnĕⁿʻ nāʹeʻ neʻʹ -As-soon-as-just did-he-self-immerse (dive) the he (an.)-child-great (is) now then verily, truly. the - - hoñʹgwe, oʼʹtʻhăk neʻʹ hocyoñnyasʹʻhäʼ neʻʹ hăksăʼʹgōwā hōʹwĕⁿʻ, -he (an.) human being did-he-it-take up the his-raiment the he (an.) child great (is) he-it-owns, - - waʻʹhāʼ neʻʹ gagwēʹgoⁿ. Neʼʹhoʻ-khoʻ aʹeʼ hoñsaʹeʼ heʹoñweʻ -did-he-it take away the it (n.) entire (all). There-and again thither-again-he-goes there where - - tkăʻhoñwāʹyĕⁿʼ. Dāʹ oʹnĕⁿʻ neʼʹhoʻ wăʼhāʹyoⁿʼ oʹnĕⁿʻ haeʼʹgwă wăäⁿʹnoⁿk -there-it (n.) canoe-lies. So (then) now (then) there did-he (an.)-arrive now (then) also did he-it-call - - waiʹĕñʼ, “Hauʼʹ oʹnĕⁿʻ agesʻhenĕⁿʼʹsʻhoⁿʼ gaʹoʼ nondāʹsweʻ.” Dāʹ oʹnĕⁿʻ -did-he-it-say, “Come, now (then) my-slave(s)-severally hither again hither-do-you-come.” So (then) now (then) - -oʼtʻhăʻdjaʹĕⁿʼ neʻʹ găhoñʹwăʼ oʻhnegăʼʹgeʻ wăʻʹhoʼ waadeʼnoⁿʻʹdä-khoʻ. -d id-he-it-push the it (n.) canoe it (n.) water-on there-he-it (n.)-put in-to (liquid) did-he-self-put-i nto (it)-and. - - “Oʹnĕⁿʻ diqʹ waiʹĕñʼ “Oʹnĕⁿʻ neʼʹhoʻ hoñsaswadōʹgĕⁿnt heʹoñweʻ -“Now (then) moreover did-he-it-say “Now (then) there thither-again-(do)-you-go there where - - diyoñgwăʻdĕñʹdyoñ, neʻʹ agesʻhenĕⁿʼʹsʻhoⁿʼ neʼʹ neʻʹ hoñʹgāk.” Dāʹ oʹnĕⁿʻ oʼwadīʹgăweʼ -thence-we (incl.) started-have, the my-slave(s)-severally that the wild geese.” So (then) now (then) did-they-paddle - -neʻʹ hoñgāk oʻsnoʹädieʼ. -the wild geese it (n.) swift-went along. - - - Dāʹ neʼʹ-khoʻ neʻʹ hăksăʼʹgōwā neʼneʻʹ Oktēʹoñdoⁿʼ howäⁿwăⁿʹdĕⁿʼ saaʻʹdōʹgoʼ -So (then) that-and the he (an.) child great (is) that-the Okteondon his nephew again he-self came up - - hāaʹwĭʼ neʻʹ găʼʹskwāʼ neʼʹneʻʹ ganĕñyăgäⁿʹĕnt-gowānĕ&su pn; hōʹgwā-khoʻ waōʹdĭʼ -he-it-carried the it (n.) stone that-the it (n.)-stone-white-(rock) large aside-yonder-and did-he-it-throw - - oʹnĕⁿʻ-khoʻ saādeʼsgōʹgoʼ. -now (then) and again-he-self. - - - Oʹnĕⁿʻ nāʹeʻ deōtkăʻtoñʹnioⁿʼ deʼgătgăʼʹhoʻ neʻʹ oñʻgweʻ neʼʹ ʹkhoʻ neʻʹ -Now (then) verily both he-his-eyes-casts around successively not-anywhere-a t-all the human being that and the - - deʼgătgăʼʹhoʻ neʻʹ hoʻcioñniăsʹʻhäʼ. Dāʹ oʹnĕⁿʻ diqʹ neʼʹhoʻ waādākʹheʼ -not anywhere at all the his-raiment (his garments). So (then) now (then) moreover there thither-he-running-goes - - heʼoñweʻ neʼʹ hēʹeʼ tgăhoñwāʹyĕⁿʼ. Dāʹ oʹnĕⁿʻ neʼʹhoʻ waāʹyoⁿʼ waātgātʹʻhoʼ -there where that he-it-thought there-it (n.)-canoe-lies. So (there) now (then) there did-he-arrive did-he-look - - oʹnĕⁿʻ nāʹeʻ weʹĕⁿʻ waodigaweāʹdieʼ neʻʹ hoñʹgāk neʻʹ găhoñwăʼ neʼʹhoʻ -now (then) verily, truly, far away thither-they-it-paddling-go-along the wild geese the it (n.) canoe there - - hăʼnoⁿʻdākʹheʼ neʻʹ oñʹgweʻ. -he (an.)-aboard-goes the human being. - - - Ganioʼʹ ganyadākʹtăʼ waāʹyoⁿʹ neʻʹ hăksăʼʹgōwā oʹnĕⁿʻ hotʻhoñʹdeʼ dăāsʹnieʼt -As soon as it (n.)-lake-beside there he arrived the he (an.)-child-great (is) now (then) he-it-hears thence-he-it-spoke - -neʻʹ oñʹgweʻ, neʼneʻʹ Sʻhagowenōtʻhăʼ hayāʹsoⁿʻ, waiʹĕñʼ, “Oʹnĕⁿʻ oʼgwāʹnonʻ -the human being, that-the Sagowenota he-called (is) did-he-it-say, “Now (then) did I-you-it-give (as food) - - henīʹdjoñ neʻʹ oʼʹwāʼ īʹswas, neʼneʻʹ ganyodäʹgoñ swanăñʹgeʼ. Hiheʻʹ.” -there so you many number the it (n.)-meat you-it-eat habitually, that-the it (n.) lake-in you-dwell. Hiheʻʹ (excl.).” - - - Dāʹ oʹnĕⁿʻ diqʹ neʻʹ oñʹgweʻ oʼʹwāʼ wäñʹneks wăʼōnoʼesʹʻhăʼ neʼʹneʻʹ -So (then) now (then) moreover the human being it (n.)-meat they (g.)-eat-it-habitually did they rejoice that-the - - oñʹgweʻ oʼʹwāʼ oʹnĕⁿʻ ĕⁿʹwak. (Neʼʹ neʻʹ oñʹgweʻ hĕñʹdoⁿʻ neʻʹ hăksăʼʹgōwā -human being it (n.)-meat now (then) will you eat. That the human being he-it-means the he (an.) child great (is) - -neʼʹhoʻ ĕⁿʻhăʼwĕñʹdă&mla pos;t heʹoñweʻ woōwenōʹdĕⁿʼ.) - there will he (an.) perish there where did-he-him en-island. - - - Dāʹ neʼʹ diqʹ oʹnĕⁿʻ neʻʹ hauñwăⁿʹdĕⁿʼ neʻʹ Oktēʹoñdoⁿʼ waaʻdĕñʹdĭʼ -So (then) that moreover now then the his (an.)-nephew the Okteondon did-he-start - - oʼtʻhadawĕñʹnieʼ-khoʻ. Wāasdāʹĕⁿʼ oʹnĕⁿʻ. Hăsdāeʹneʼs neʼʹhoʻ īʹeʼs, -did-h e-self-stir-from place to place and. Did-he-lament (weep) now (then) He-weeping goes about there he goes about, - -neʻʹ diioīʹwăʼ neʼʹ neʻʹ deʼōʹnoⁿʻdoⁿʼ wĕñʹdoⁿʻ ĕⁿsʻhăʼʹnyăgĕ&su pn;ʼt -the thus-it (n.)-(matter (is)-reason-is) that the not-he-it-kn ows when will-again-he-escape (get out of hand) - - heʻʹ woōwēʹnodĕⁿʼ neʻʹ Sʻhagowēʹnotʻhăʼ, wāʹeʼ nāʹeʻ oʹnĕⁿʻ noñʹ niʼʹ oʼgiʹʻheʼ. -where-in did-he-him-island cause to be the Sagowenota, did-he-it-think verily now (then) perhaps I did-I-die. - - - Dāʹ neʼʹ diqʹ heʹoñweʻ deodawĕñʹnie neʼʹhoʻ waāʹgĕⁿʼ heʹoñweʻ -So (then) that moreover there where he-self-stirs-from place to place there did-he-it-see there where - - tʻhăʼdihesʹtʻhăʼ ganĕñyageoñdăʹdieʼ hoʼdwagāyoⁿsdāʹneʼ. Dāʹ neʼʹhoʻ -ther e-he-self-it-(to) stop-uses it (n.)-bone(s)-piled-along every-it-(n.) old (age)-stands to. So (then) there - - waāʹgĕⁿʼ neʻʹ oñʹgweʻ hayăsʹʻhĕⁿʼ ʼăʻʹsoⁿ honʹheʼ neʼʹ sĕⁿʹʼĕⁿ hayăʼdiʼgeʻ oʹnĕⁿʻ -did he-it-see the human being he (an.)-supine-lies still he-alive (is) that in fact, indeed his body-on now (then) - - ōtʹgĕⁿʻ. Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ woiʻwăneäʹgoʼ neʼʹneʻʹ -it-rotten (is). Suddenly-just (all at once-just) now (then) did-him (it)-matter-skin-to-shake-canoe that-the - - hĕñʹgweʻ wooʻtʻhāʹhăs waiʹĕñ, -he (an.) human being (is) did-he-him-talked to did-he-it-say, - - -“Hiʹwâⁿʹdĕⁿʼ, gāʹdji neʹkhoʻ.” Oʹnĕⁿʻ waiʻʹ neʻʹ hăksăʼʹgōwā neʼʹhoʻ wāʹeʼ, -“M y nephew, hither-do-thou come here.” Now (then) of course the he (an.)-child-great (is) there did-he-go, - -neʼʹhoʻ wăkʹʼăʻ oʼtʻhāʹdăʼt heʹoñweʻ hāyăsʹʻhĕⁿʼ neʻʹ hotʹʻhāʼ hēʼʹ - there nearby did-he-stop-(stan ding) there where he (an.)-supine lies the he (an.)-talking (is) he-it-desired - - dĕⁿoiʻwăsʹnieʼ neʼneʻʹ honoʼʹsĕⁿʻ. -will-he-his-mat ter-attend to that-the he-his-uncle (is). - - - Oʹnĕⁿʻ neʻʹ hĕñʹgweʻ waiʹĕñʼ, “Hiwâⁿʹdĕⁿʼ, oʹnĕⁿʻ ĕⁿsĕñdĕⁿsʹtʻheʼt. -Now (then) the he (an.)-human being (is) did-he-it-say, “My nephew, now (then) will, shall-thee-it-poor-to-be-cause. - - Oʹnĕⁿʻ nĕñʹ isʹ wāyāwenōʹdĕⁿʼ neʻʹ Sʻhagoweʹnotʻhăʼ. Dāʹ djiaʹgoⁿ diqʹ. -Now (then) this one thou did he-thee-island place on the Sagowenota. So (then) (do) thou be-brave moreover. - - Heyogoⁿʹsot neʻʹhoʻ sādyăʼdatʹkoⁿʼ. Dāʹ djiāʹgoⁿ diqʹ. Dāʹ -There-it (n.)-over-tops verily thy-own-bo dy-potent-magically (is). So then (do)-thou-be-brave moreover. So (then) - - oʹnĕⁿʻ diqʹ nĕñʹdă nĕⁿʹsyeʼ dĕⁿseĕñnogĕñʹnĭʼ neʻʹ Sʻhagoweʹnotʻhăʼ. Nĕñʹdă -now then moreover this (thing) so-wilt-thou-it-do shalt- thou-him-orenda-overmatch the Sagowenota. This (thing) - -nāʹeʻ nĕⁿʹsyeʼ neʻʹ oʹnĕⁿʻ ĕⁿsāyoʼʹdĕⁿʻ. -indeed so-wilt-thou-it-do the now (then) wilt- thou-it-work. - - - Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ hegääʻgwāʼʹăʻ oʹnĕⁿʻ waiʻ -So (then) that moreover the now (then) there it (n.)-sun-sets low (= is setting small) now (then) of course - - ĕⁿstăkheʻʹsoñʼ henigāʹwenăʼ. Agwasʹ ĕⁿsadyanāʹhoʼ -shalt-throw-run ning-go-repeatedly thus-so-it (n.)-island large (is). Very wilt-thou-self-it-track- put-on - - gagweʹgoⁿ henigāʹwenăʼ. Dāʹ neʼʹ diqʹ. Ganyoʼʹ ĕⁿyoʼʹgäʻ, dāʹ -it (n.)-entire (is) thus-so-it (n.)-is-large (is). So (then) that moreover. As soon as will-it-it-darken, so (then) - - oʹnĕʻ neʼʹhoʻ hĕⁿtcʹheʼ heʹoñweʻ tʻhatʻoñwayĕñdăʹkwăʼ neʻʹ Sʻhagoweʹnotʻhăʼ. -now (then) there there-again-shalt-thou-go there-where there-he-it-his-canoe-to stop-uses the Sagowenota. - - Oʹnĕⁿʻ neʼʹhoʻ hĕⁿʹcyoⁿʼ dāʹ oʹnĕⁿʻ neʼʹhoʻ ĕⁿsnoⁿʼʹgwăt oʼneʻsăʹgoñ -Now (then) there there-wilt-thou-arrive so (then) now (then) there shalt-thou-it-dig-u p it (n.)-sand-in - - hăʼdegayeʹiʼ nĕⁿsoⁿʼʹheʼt neʼʹhoʻ hĕⁿsadyasʹʻhĕñʼ, -just-both-it (n.)-fitting so-shalt-thou-it-la rge-to be-cause there there-wilt-th ou-self-supine lay, - - oʻstoñʹsʻhoñ tĕⁿwâⁿʼʹhäk neʻʹ seʻsăʹgain. Dĕntʻhyăkdoñʹneʼ neʻʹhoʻ -it (n.)-little-just (is) will it-project the thy-mouth. Hence-will-he-thee -to-visit-come verily - - hăʼdewăsoñtʹʻhĕⁿ. Sĕñʹnoⁿʻ ĕⁿsaʹnoʻtoñʼk neʼʹ neʻʹhoʻ -just- it (n.) night-middle (is). Do-thou-it do-not wilt-thou-fear-(be afraid) that verily - - dĕⁿtʻhawiʹnoñdieʼ neʻʹ otcīʹyäʼsʻhoⁿʼ neʻʹ oʹnĕⁿʻ neʹkhoʻ waiʻʹ -will-hither-both-he -it (z.)-bring-severally the the now (then) here of course - - ĕⁿsʻhāʹyoⁿʼ. Dāʹ gāʹnyoʼ ĕⁿoñʼdīʹheʼt oʹnĕⁿʻ, dāʹ oʹnĕⁿʻ ĕⁿʹĕñʼ, -will-again-he -return. So (then) as soon as will-they (z.) stop (land) now (then), so (then) now (then) will-he-it-say, - -“Hauʼʹ hesesniʹyăʼdiʻsăkhăʻ. Twūʹăʻ, twūʹăʻ, twūʹăʻ.” Oʹnĕⁿʻ naʹeʻ oʹdoⁿʻ. -“Come there-his-you-two-body-to-seek-do go. Twūʹăʻ, twūʹăʻ, twūʹăʻ.&rdquo ; Now verily it sounds. - - - Oʹnĕⁿʻ neʻʹ djīʹyäʻ ĕⁿsayanĕñʹauⁿʼ hăʼdeʹyoñ sădyāʹnāĕñʹnioⁿ&mla pos;, -Now (then) the dog(s) will-thy-(they) track take up just as many as thou-self-it-track put-on-hast, - - ĕⁿwĕñnĕñniʼyoʻswā&eb reve;ñʹnioñʼ, dĕⁿwĕñnäⁿʻʹdatʻʹh oñʼ neʼʹhoʻ oʻnoⁿʼgĕⁿʼʹsʻho&su pn;ʼăʻ -will-they (n.)-it-scent-successively, will-they (n.)-run-severally to and fro there behind, just in the rear, just - - ĕⁿādăkheʼ neʻʹ Sʻhagowēʹnotʻhăʼ. -will-he-running-go the Sagowenota. - - - Gāʹnioʼ agwasʹ oʹnĕⁿʻ ĕⁿʻʹseʼ oʹnĕⁿʻ nāʹeʻ wēʹĕⁿʻ hēʼsʹ oʹnĕⁿʻ -Just as soon as very now (then) wilt-thou-it-think now (then) verily far, far away, he-goes-to and fro now (then) - - ĕⁿʻsatgoʻhĕñʹkwă&mlapos ;, oʹnĕⁿʻ heʻʹ tgahoñwāʹiĕⁿʼ neʼʹhoʻ hĕⁿʻʹsēʼ. -wilt thou-self-head-uncover, now (then) where there-it (n.)-canoe-lies there thither. - - - Dāʹ oʹnĕⁿʻ ēⁿʻseʻcioñʹnĭʼ hāʹeʼgwă neʻʹ gayăʼʹdăʼ neʼneʻʹ -So (then) now (then) wilt-thou -it-make also (again-just) the it (n.)-body that-the - - gayăʼdoñʹni năʹⁿʼot neʼneʻʹ hăʼdĕⁿsgyadyēʹĕñk neʻʹ oñʹgweʻ -it (n.)-body-made (is) (doll) (figure) such-kind-of-thing that-the just-b oth-it-shall-again-alike-be the human being - - heniyeyăʼdoʼʹdĕñ, sĕⁿʻʹ nĕⁿʹyoñk, owāʹdjisdăʼ oʻheʻʹsăʼ khoʻʹ neʻʹ -such-as-one (an.)-body-kind of, shape of, three so many will-it-number it (n.)-rough-bark it (n.)-rotten log and the - - năⁿʼʹot ĕⁿʻsoñʹnyăʼt. Gāʹnioʼ ĕⁿʻsadyĕñnoʼkdĕⁿʼ neʼʹhoʻ gĕⁿsʹ -such-kind of thing wilt thou-it-to-make-use. As soon as w ilt-thou-it-task-complete there usually - - hăʼ-deyoʼhoñweoʹgĕñ dĕⁿāʹdăʼt neʻʹ gayăʼʹdăʼ găʼʹnoⁿʼ wăʼĕñʹnoⁿʼ-khoʻ gĕⁿsʹ -just where two-it-it-branch (is) divided will-he-stand the it (n.)-body, (figure) it (n.)-arrow it (n.)-bow-and usually - - ĕⁿaāʹwăʼk neʼʹhoʻ nĕⁿyoʼʹdĕñʹoñk ayĕñʼʹ ĕⁿʻhăʼāʹgwă&mlapo s;. Gagweʹgoⁿʻ -will-he-it-hold, have in-hand there so will-it-appear would-one-it-think will-he-it-shoot. It (n.)-entire (all) - - neʼʹhoʻ nĕⁿʹcyeʼ.” -there (thus) so-wilt-thou-it-do.” - - - Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā neʼʹhoʻ waiʹĕñʼ, daasʹnyeʼt, “Ganōʹoⁿʼ naʹeʻ. -Now (then) the he (an.)-child-great (is) there did-he-it-say, back-he-it-spoke, “It (n.)-hopeless verily. - -Dăʼgwaisʹdĕⁿʼ dăʼāʹgyĕⁿʼ neʼneʻʹ agadyeʹäʼdŭk.” Deʼaoñnisʻheʼʹoñʼ oʹnĕⁿʻ neʻʹ -Not anything not-I-it-have that-the should-I-self-it-employ-with .” Not-it-long-time was now (then) the - -hăʼnĕñyadĕⁿʻdāʼ&ml prime;sʻhoñ daasʻnyeʼt, odäⁿäⁿtʹ he-niodonʻhoⁿgāʹnyĕñ, waiʹĕñʼ, -he (an.)-bone-lying flat just thence-he-it-answered, it (n.)-pitiful (is) where-so-he-suff ering (is), did-he-it-say, - - “Heʹoñweʻ huiʹgĕñ găʻswĕⁿʼʹdaiyĕⁿ&ml apos; neʼʹhoʻ sĕⁿʼʹĕⁿʻ gāʹyĕⁿʼ neʻʹ agoñʹgesʻhäʼ, skayanănēʹgēⁿʼ -“There where that-it-is it (n.)-rotten lies log there indeed, it-lies the my-skin-pouch, fisher - - năⁿʼʹot, goʼʹgeʻ hoʼsēʹgoʻ.” -the-kind-of-thing in-haste thence-thou-it-bring.&rdq uo; - - - Dāʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā wăaʹgoʼ neʻʹ hoñgesʹʻhäʼ neʼneʻʹ skayanănēʹgĕⁿʼ -So (then) now (then) the he (an.) child-great (is) thence-he-it-brought the his-skin-pouch that-the fisher - - năⁿʼʹot. Oʹnĕⁿʻ diqʹ neʻʹ honoʼʹsĕⁿʻ neʼʹhoʻ waāʹdăʻgoʼ neʻʹ gagănyăʼsʻhäʼ, khoʻʹ neʻʹ -the-kind-of-thing. Now (then) moreover the he-his-uncle (is) there did-he it-take out the it (n.)-knife, and the - -otʻhäʹʼgwĕⁿʼdă&mla pos; yeniĕñkaoʼkʹtʻhăʼ khoʻʹ neʻʹ onäʻʹsăʼ. Daoñwaiʹyĕⁿʼ neʻʹ - it (n.)-flint one-it-to- make-uses a-spark and the it (n.)-spunk He-it-him-gave the - - hăksăʼʹgōwā. -he (an.)-child-great (is). - - - Dāʹ neʼʹ diqʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā waaʻsāʹwĕⁿʼ waaʻcyoñniaʹnoñʼ neʻʹ -So (then) that moreover now (then) the he (an.)-child-great (is) did-he-it-begin did-he-it-make in succession the - - gayăʼʹdăʼs̆ʻhoⁿ&m lapos;ăʻ, sĕⁿʻʹ niʹyoñ, wăʼäʹnoⁿʼ găʼnoⁿʼ-ʹkhoʻ gĕⁿsʹ hāāʼʹ, -it (n.)-body-several, (dolls) three so many it-numbered, it (n.) bow it (n.) arrow and usually he-it-holds, - - tgayeʹiʼ heniʹyot wăʼhăsʹnyeʼt neʻʹ honoʼʹsĕⁿ. Oʹnĕⁿʻ waādyĕñnoʼkʹdĕⁿʼ -both-it-alike (is) where-so-it-form is did-he-it-say the he-his-uncle (is). Now (then) did-he- self-task-complete - - gagweʹgoⁿ. Dāʹ oʹnĕⁿʻ oʼtʻhĕⁿäʻdātʹʻho& supn;ʼ. Neʼʹ diiuiʹwăʼ waayăʼdoñnyaʹnoñʼ -it (n.)-entire. So (then) now (then) did-he run successively. That so it (n.) reason (is) did-he-dolls-make-severa lly - -neʻʹ gayăʼʹdăʼ ĕⁿhoʼnigoⁿʻgĕñʹnĭ& mlapos; neʻʹ oñʹgweʻ iʹyas, neʻʹ Sʻhagowēʹnotʻhăʼ, nōʹnĕⁿʻ -the it (n.)-doll will-it-his-mind-overmatch the human being he-it-eats, the Sagowenota, the now (then) when - - ĕⁿsʻhāʹyoⁿʼ neʻʹ oʹnĕⁿʻ ĕⁿyoʼʹgäʻ. -will-again-he- return the now (then) will-it-it-darken (become dark). - - - Gāʹnioʼ waādyĕñnoʼkʹdĕⁿʼ gagweʹgoⁿ, dāʹ oʹnĕⁿʻ nāʹeʻ oʼtʻhĕⁿäʻdātʹʻho& supn;ʼ -As soon as did-he- self-task-complete it (n.)-entire, so (then) now (then) verily did-he-run-successively - - he-nigawēʹnăʼ neʼʹ diiuiʹʻwăʼ neʼneʻʹ ĕⁿhoʼnigoⁿgĕñʹnĭʼ, -where-so-it (n.)-island-large (is) that such-it-season-(is) that-the will-he-his-mind-overmatch, - -ĕⁿhoʼnigoⁿhoⁿʼʹdäⁿ&mla pos;, neʼneʻʹ hoʻswāʹĕⁿs neʼʹ khoʻʹ neʻʹ hosʻhenĕⁿʼʹsʻhoⁿʼ& abreve; neʻʹ tcīʹyäʼ. - will-he-his-mind-deceive that-the he-him-hates that and the he-it-slave(s) several the dog(s). - - - Dāʹ oʹnĕⁿʻ neʻʹ hagĕⁿʹdji waiʹĕñʼ, “Hauʼʹ, djāʹgoⁿ, hiwāʹdĕⁿʼ. Ĕⁿsonʹʻhek -So (then) now (then) the he (an.) ancient-one did-he-it-say, “Come, be brave, my nephew. Shalt-thou-alive-be - - neʻʹhoʻ neʼʹ neʻʹ ĕⁿʻsiwayēʹis nĕñʹ năⁿʼʹot oʹnĕⁿʻ oʼʹgiʼ.” Dāʹ -it is a fact that the wilt-thou-it-matter-fulfi ll this (thing) such-kind of thing now (then) did-I-it-say.” So (then) - -neʼʹ diqʹ neʻʹ hăksăʼʹgōwā dăasʹnyeʼt waiʹĕñʼ, “Niʹioʻ neʼʹhoʻ -that moreover the he (an.)-child-great (is) thence-he-it answered did-he-it-say, “So (be) it thus (there) - - nĕⁿʹgyeʼ, ĕⁿgiwāyeʹis, nĕñʹ năⁿʼʹot oʼʹsiʼ.” -so will I-it-do, will-I-it-matter-fulfill, this (thing) such-kind-of-thing didst-thou-it-say.” - - - Dāʹ oʹnĕⁿʻ diqʹ waaʻdĕñʹdĭʼ neʻʹ hăksăʼʹgōwā haāwinonʹdieʼ neʻʹ -So (then) now (then) moreover did-he (an.)-start the he (an.)-child-great (is) he-it-carrying goes along the - - gayăʼʹdăʼ. Oʹnĕⁿʻ gĕⁿsʹ neʼʹhoʻ heʹoñweʻ deyoʼhoñweōʹgĕñ neʼʹhoʻ gĕⁿsʹ -it (n.)-body (doll). Now (then) usually there there where two-it-it-branch forked (is) there usually - - oʼtʻhāʹdăs neʼneʻʹ gayăʼʹdăʼ sĕⁿʻʹ niʹyoñ neʼʹhoʻ gĕⁿsʹ nâⁿʹyeʼ. Weʹsoʼ -did-he-it-cause to stand that-the it (n.)-body three so many it-in number (is) there (thus) usually so-he-it-did. Much - - waakʹdoñʼ hegawāʹnot neʼneʻʹ ganăkdiʹio heʹ gäʹit, neʼʹ nāʹeʻ -did-he-it-search where-it (n.)-island-floats that-the it (n.)-place-fine (is) where-it (n.)-tree stands, that verily - - gĕⁿsʹ neʻʹ weʹĕⁿʻ heʹ gäʹit neʻʹ heʹoñweʻ watʻhoñwayĕñdăkʹhwăʼ; neʼʹhoʻ nâⁿʹyeʼ -usually the far away where-it-(n.)-tree stands the there where it-sel f-canoe-to-lie-uses; there (thus) so-he-it-did - - heʻʹ dĕⁿhoʼnigoⁿgĕñʹnĭʼ neʻʹ hoʻswāʹĕⁿs neʻʹ oʹnĕⁿʻ dĕⁿtʻhoñwayăʼdiʻsăk ʹhăʼ -where (so that) so-will-he-his-mind-overmatch the he-him-hates the now (then) thence-will-he-his-body-to-seek-come - -neʻʹ oʹnĕⁿʻ ĕⁿyoʼʹgäʻ. -the now (then) = when will-it-it-darken. - - - Dāʹ oʹnĕⁿʻ nāʹeʻ oʼgäsʹʼăʻ oʹnĕⁿʻ neʼʹhoʻ wāʹeʼ neʻʹ hăksăʼʹgōwā -So (then) now (then) verily it-it-darkens a little now (then) there thither-did-he-go the he (an.)-child-great (is) - - heʹoñweʻ tʻhatʻhoñwayĕñdăkʹhwă&mlapos ; neʻʹ hoʻswāʹĕⁿs, heʹoñweʻ niōnăkdäʹgwĕñ heʻ -there where there-he his-canoe to-lie uses it the he-him-hates, there where there-he-it-place has selected where - - ĕⁿadăʻseʻʹdăʼ. Gāʹnioʼ neʼʹhoʻ waāʹyoⁿʼ oʹnĕⁿʻ waādyoʼʹdat neʼneʻʹ -w ill-he-self-conceal. As soon as there there-he-arrived now (then) did-he-self-set-to work that-the - - waāyadoñʹnĭʼ neʼʹhoʻ oʼneʻʹsăgoñ neʼʹhoʻʹdjiʻ nīʹwăʼs. Deʼaonisʻheʼʹoñʼ oʹnĕⁿʻ -did he-it-hole make there it (n.)-sand-in there-just (=just right) so-it-large-is. Not-it-long time-is now (then) - - waādyĕñnoʼkʹdĕⁿʼ, dāʹ oʹnĕⁿʻ diqʹ neʼʹhoʻ waādyăsʹʻhĕñʼ oʼneʹʻsăgoñ. Neʻʹ oʹnĕⁿʻ -did-he -his-task-complete, so now (then) moreover there did-he-self-lay it (n.)-sand in. The now (then) - - wăʼoʼʹgäʻ neʼʹhoʻ hayăsʻhĕⁿʼʹsʻhoñ, neʼʹhoʻ ostʻhoñʹsʻhoñ dewăʼʹhāʼ neʻʹ hăsăgainʹ, -did-it-it-darken there he supine lay just there it-small-just it-projects the his face-hole = his mouth - - tgayēʹiʼ nāʹeʻ hadoñʹnyeʼs. Neʼʹhoʻ waiʻʹ hăʼnigoⁿʹʻäⁿʼ neʻʹ oʹnĕⁿʻ ĕⁿsʻhāʹyoⁿʼ neʻʹ -it (n.) correct (is) verily he-breathes. There of course his-mind-is -on the now then will-again-he- arrive the - - hoʻswāʹĕⁿs, neʻʹ Sʻhagowēʹnotʻhăʼ. -he-him-hates, the Sagowenota. - - - Oʼyoʹnĭsʻheʼt neʻʹhoʻ hayăsʻʹhĕⁿʼ neʼʹhoʻ hăʼnigoⁿʹʻäⁿʼ neʻʹ oʹnĕⁿʻ ĕⁿsʻhāʼyoⁿʼ neʻʹ -Did-it-delay-long there he-supine lay there his-mind-is -on the now (then) will-again-he-a rrive the - - oñʹgweʻ īʹyas. Honoⁿʻʹdoⁿʼ he-nīʹyoñ neʻʹ hotʻhyuʹwi neʻʹ honoⁿʼʹsĕⁿ gagweʹgoⁿ -human being(s) he-it-eats. He-it-knew there-so-it-numbers-many the he-it-him told the his-uncle it (n.) entire (is) - - ĕⁿgaiwăyeʹiʻ. Honoⁿʻʹdoⁿʼ waiʻʹ he-niōyăʼdătʹgoⁿʼ neʼneʻʹ dăʼgwisdĕⁿʼ -will-it-matter fulfilled be. He-it-knew of course there- so-his-body ot-kon (is) that-the not-anything - -deʼaoⁿwĕñdjanăʼgōʹw äs. -not-it-him-earth-affects. - - - Dāʹ neʼhoʻʹsʻhoñ nīʹyot oʼyoʹnis& tcomma;heʼt. Hăʼdewăʻsoñtʻʹhĕ&supn ; oʹnĕⁿʻ oʼgāʹāt, -So (then) thus-just (there) so it is did-it (n.)-remain. (endure). Just-it (n.)-night-middle now (then) did-it-it-pass - - oʹnĕⁿʻ noñʹ tʻhōʹhă dĕⁿdwĕñdōʹdĕⁿʼ oʹnĕⁿʻ dyĕñgwăʻʹsʻhoñ hotʻhoñʹdeʼ neʻʹ -now (then) perhaps nearly will -it-day-project (protrude) now (then) suddenly-just he-it-hears the - - hăksăʼʹgōwā tchihogăʼĕñʹyoⁿʼ heʹ-ganyōʹdaeʼ oʹnĕⁿʻ dayodiʼsʹdāʹdieʼ -he (an.)-child-great (is) while-he-it-w as-watching where-it (n.)-lake now (then) hither-it (n.)-noise-arising-comes - -adiʼgwāʼ năⁿʼʹot neʼʹhoʻ odogĕⁿʹdĭʻ heʻʹ gawēʹnot. -unknown such-kind-of thing there itself-steers directly where it (n.)-island-floats. - - - Dăʼaonisʻhēʹʼoñʼ oʹnĕⁿʻ hotʻhoñʹdeʼ dayonadiʼsdāʹdieʼ neʻʹ hoñgakʹ -No t-it-lasts-long now (then) he-it-hears hither-they (n.)-their-noise-arising come the wild geese - - odigaweoñʹdieʼ neʻʹ găʻhoñʹwăʼ neʼneʻʹ howēʹnōdĕⁿ neʻʹ hăksăʼʹgōwā, neʼʹkhoʻ -they (z.)-paddling come the it (n.)-canoe that-the he-him-island-put on the he (an.) child-great (is), that-and - -hotʻhoñʹdeʼ neʻʹ djīʹyäʻ onadiʼsʹdāʼ, agwasʹ igĕñʹ odigāʹyĕⁿs awadisʹʻhēʼ -he-it-hears the dog(s) their (z.)-self noise very it-is they (z.)-keenly-willing (are) should-they-it-pursue - - hăʼgwisʹdĕⁿʼ, neʼʹ diiuiʻʹwăʼ neʻʹ neʼʹ neʼʹhoʻ wāʹdiks gawēʹnăʼgeʻ neʻʹ oñʹgweʻ -whatsoever thing, that there-it (n.) reason (is) the that there they (z.)-it-eat it (n.)-island-on the human being - - oʼʹwāʼ; gayĕñdeʹi heʻʹ nihayĕñnoʼʹdĕⁿʻ neʻʹ neʼʹ hoʻsʻhenĕⁿʼʹsʻhoⁿ& mlapos; -it (n.)-meat; flesh; it (z.)-it-knows where such-his-manner-of-doing-kind of (is) the that his (an.)-slaves-several - -neʻʹ oñʹgweʻ īʹyas. -the human being he-it-eats. - - - Dāʹ neʼʹ diqʹ oʹnĕⁿʻ tci-hotʻhoⁿʻdiyosʹdoⁿ hotʻhoñʹdeʼ dāyotkāʹeʻ, -So (then) that moreover now (then) as, while, he his ear(s)-fine-has made he-it-hears there-it-sound-arose - -oʹñĕⁿ&tcomm a; waaʼdīʹheʼt neʻʹ neʼʹ haoñwayăʼdiʻsăkʹhăʼ neʻʹ hoñwaʻswāʹĕⁿs. Dāʹ oʹnĕⁿʻ diqʹ - now (then) did-he-land the that t hence-he-his-body-to-seek-comes the he-him-hates. So (then) now (then) moreover - -hotʻhoñʹdeʼ oʹnĕⁿʻ neʻʹ -he-it-hears now (then) the - - -Sʻhagowēʹnotʻhăʼ waiʹĕñʼ, “Hauʼʹ oʹnĕⁿʻ seswayăʼdĭʻsăkʹhă&tco mma; neʻʹ - Sagowenot a did-he-it-say, “Come, “Go to, now (then) his-you (pl.)-body-to-seek do go the - - hoñʹgweʻ gaweʻʹ adiʼʹgwă niaʼnĕñyāʹyĕⁿʼ.” Ganioʼʹ diqʹ oʼhatʹgăʼ -he (an.)-human being (is) where (in what place) unknown t here-his-bone(s) lie.” As soon as moreover did he-it-let go - -neʻʹ honăsʹkwaiyĕⁿʼ neʻʹ djīʹyäʻ oʹnĕⁿʻ waiʹĕñʼ, “Snidjāʹgoⁿ, snidjāʹgoⁿ. Hestuäʻʹ, -the his slave(s)-owned the dog(s) now then did he-it say, “You-two-be brave, you-two-be brave. Hence you-two-go, - - hestuäʻʹ, hestuäʻʹ.” -hence you-two-go, hence you-two-go.” - -(It is usual to confine the use of this last command only to dogs; it signifies ‘go ye, go ye, hence.’—Ed.) - - - Dāʹ neʼʹ diqʹ neʻʹ djīʹyäʻ oʹnĕⁿʻ oʼwĕñnĕñniʼyoʻswāʹ&ebr eve;ñʼ heʹoñweʻ hodyānāʹʻhoⁿʼ neʻʹ -So (then) that moreover the dog(s) now (then) did-they (z.)-take scents there where he-his-tracks-has traced the - - hăksăʹgōwā oʹnĕⁿʻ diqʹ waoʻʹsēʼ heʹoñweʻ hodākʹheʻsoⁿʼ neʻʹ -he (an.)-child-great (is) now (then) moreover did-they-him pursue where there he-running-went to and fro the - - hăksăʼʹgōwā. Dāʹ neʼʹ diqʹ neʻʹ hăksăʼʹgōwā hotʻhoñʹdeʼ neʻʹ Sʻhagowēʹnotʻhăʼ -he (an.)-child-great (is). So (then) that moreover the he (an.)-child-great (is) he-it-hears the Sagowenota - - waāsʹnyeʼt waiʹĕñʼ, “Hoñʹgak, agesʻhenĕⁿʼʹsʻhoⁿ&ml apos; oʹnĕⁿʻ swadekhwiʻsăkʹhăʻ.” Neʻʹ -did-he-it-speak did-he-it-say, “Wild geese, my-servants-several now (then) you-own-f ood-to-seek-do go.” The - - hăksăʼʹgōwā hotʻhoñdeʻtciʻhwĕⁿ neʻʹ năⁿʼʹot hāʹdoⁿ neʻʹ hagĕⁿʹdjĭ. -he (an.)-child-great (is) he-it-hears-distinc tly the kind of thing he-it-says the he-(an.) ancient one (is). - - Oʼdwadīʹdĕⁿʼ oʹnĕⁿʻ neʻʹ hoñʹgak. -Did-they (z.)-fly away now (then) the wild geese. - - - Dāʹ neʼʹ diqʹ oʹnĕⁿʻ neʻʹ Sʻhagowēʹnotʻhăʼ heʻʹ waādākʹheʼ heʹoñweʻ -So (then) that moreover now (then) the Sagowenota where thither he-running went there where - - heyonēʹnoñ neʻʹ hoʻsʻhenĕⁿʻsʻhoⁿʼ neʻʹ djīʹyäʻ. Dāʹ tchihadākʹheʼ -hence-they (z.)-have gone the h is (an.)-slave(s)-several the dog(s). So then as he-running-went - - dyĕñgwăʻʹsʻhoñ hotʻhoñdeʼ wēʹĕⁿ tkāʹnĭ, “Wauʻʹ, wauʻʹ, wauʻʹ,” dyoʹdoñ. Agwasʹ -suddenly-just, all at once, he-it-hears far away there-it (z.)-barks, “Wauʻʹ, wauʻʹ, wauʻʹ,” there-it-it-sounds. Very - - doskĕñʹăʻ niyaādākʹheʼ oʹnĕⁿʻ hotʻhoñʹdeʼ neʻʹ sgātʹ neʻʹ djīʹyäʻ -nearby, close at hand thither-he-running-goes now (then) he-it-hears the one-it (z.) is the dog - - oʼdwăʻsĕntʹʻho, “Kwĕñʻʹ, kwĕñʻʹ, kwĕñʻʹ,” oʼʹgĕⁿʼ. Neʼʹhoʻ waādākʹheʼ, neʼʹhoʻ -did-it (z.)-cry out, “Kwĕñʻ&mlprime ;, kwĕñʻʹ, kwĕñʻʹ,&rdqu o; did-it-say. There hence-he-running-goes, there - - waāʹyoⁿʼ dyĕñgwăʻʹsʻhoñ waāʹgĕⁿʼ neʼʹhoʻ gayăsʹʻheⁿʼ, neʻʹ hodjīʹyäʼ neʼʹkhoʻ neʻʹ -there-did-he-arrive suddenly- just (surprised) did-he-it-see there it (z.)-supine-lay, the his-dog that and the - -neʼʹhoʻ heyoʼʹsĕⁿʼoⁿ neʻʹ găʼʹnoⁿʼ heʻʹ găsāʹgain. Dāʹ neʻʹ diqʹ neʻ Sʻhagowēʹnotʻhăʼ - there there-it (n.)-fallen-has the it (n.)-arrow where it (z.)-mouth-in. So (then) that moreover the Sagowenota - - oʹnĕⁿʻ wooʼnigoⁿʻgāʹʻhĕⁿ neʼʹkhoʻ waiʹĕñʼ, “Awĕñdoñʹnyăʼt nāʹeʻ,” oʹnĕⁿʻ waiʻʹ -now (then) d id-it-his-mind-vex, trouble that-and did-he-it-say, “It is discouraging verily,” now (then) of course - - wooʻʹdoⁿʼs neʻʹ honaskwanoⁿsʹdeʻk neʻʹ djīʹyäʻ. -did-he-it-lose the he-it-(z.) servant-cherished the dog. - - - Dāʹ neʼʹ diqʹ näⁿʹgäⁿ neʻʹ hoñʹgweʻ oʹnĕⁿʻ waāsʹnyeʼt waiʹĕñʼ, “Agwasʹ, -So then that moreover this (it) is the he (an.)-human being (is) now (then) did-he-it-speak did-he-it-say, “Very, - - ĕñʼʹ noñʹ hodyăʼdatʹkoⁿʼ.” -I-it-think it seems his body is otkon.” - - - Dăʼdjiăʻʹsʻhoñ oʹnĕⁿʻ āʹeʼ hotʻhoñʹdeʼ wēʹĕⁿʻ tgāʹnĭʻ, “Wauʻʹ, wauʻʹ, wauʻʹ,” -Not long after-just now (then) again he-it-hears far away there-it (z.)-is barking, “Wauʻʹ, wauʻʹ, wauʻʹ,” - - dyoʹdoñ, dāʹ oʹnĕⁿʻ nāʹeʻ neʼʹhoʻ waādakʹheʼ heʹgwa. Agwasʹ oʹnĕⁿʻ -there-it-it-sounds, so (then) now (then) verily there did-he-running go towards. Very (just) now (then) - - doskĕñʹăʻ niyaādākʹheʼ oʹnĕⁿʻ āʹeʼ nāʹeʻ hotʻhonʹdeʼ oʼdwăʻsĕñtʹʻhoʼ neʻʹ -it is near, nearby, thither-he-running goes now (then) again, once more verily he-it-hears did-i t (z.)-cry out the - -djīʹyäʻ, “Kwĕñʻʹ, kwĕñʻʹ, kwĕñʻʹ,” oʼʹgĕⁿʼ. - dog, “Kwĕñʻ&mlprime ;, kwĕñʻʹ, kwĕñʻʹ,&rdqu o; did-it-say. - - -Neʻʹ oʹnĕⁿʻ neʼʹhoʻ waāʹyoⁿʼ oʹnĕⁿʻ āʹeʼ waatkāʹtʻhoʼ neʻʹ skatʹ neʻʹ djīʹyäʻ neʼʹhoʻ -The now (then) there did-he-arrive now (then) again, once more did-he-it-look at the one-it-is the dog there - - gayăsʹʻhĕⁿʼ, neʼʹho-khoʻ āʹeʼ gaʻsāʹgain găʼʹnot, neʼʹ -it (z.)-supine lay, there and again, once more it(s)-mouth in it (n.)-arrow protruded from that - - diiuiʻʹwăʼ neʼʹhoʻ heyoʼsĕⁿʻʹdoⁿ neʻʹ deknīʹhădoⁿʼt neʼʹ neʻʹ gayăʼdoñni -there-it (n.)-reason (is) there there-it-has dropped the two = in order (second) that the it (n.)-mannikin - - gayăʼʹdăʼ. Dāʹ neʼʹ diqʹ neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ āʹeʼ waāsʹnyeʼt -it (n.)-doll, body. So that moreover the he (an.) ancient one (is) now (then) again, once more did-he-it-speak - - waiʹĕñʼ, “O, awĕndoñʹnyăʼt, awĕndoñʹnyăʼt nāʹeʻ. Agwasʹ ĕñʼʹ noñʹ hodyăʼdātʹkoⁿʼ -did-he-it-say, “Oh, it-is-discouraging, it-is-discouraging verily. Very I-it-it-think seems his (an.)-body-otkon (is) - -nāʹeʻ.” -verily.” - - - Tchi-hotʹʻhāʼ oʹnĕⁿʻ āʹeʼ hotʻhonʹdeʼ hoʹgwā tkāʹnĭʻ neʻʹ -While-he-it-is-uttering now (then) again, once more he-it-hears aside, yonder away there-it-is-barking the - - sĕⁿʻʹădoⁿʼt neʻʹ djīʹyäʻ, “Wauʻʹ, wauʻʹ, wauʻʹ,” dyoʹdoñ. Oʹnĕⁿʻ neʻʹ hăgĕⁿʹdjĭʻ -three-in order, (third) the dog, “Wauʻʹ, wauʻʹ, wauʻʹ,” there-it-sounds. Now (then) the he (an.)-ancient one - -neʼʹhoʻ waādākʹheʼ. Agwasʹ āʹeʼ oʹnĕⁿʻ doskĕñʹăʻ niyaādākʹheʼ - there did-he-running go. Very again, once more, now (then) nearby close at hand there-thither-he-running-goes - - oʹnĕⁿʻ nāʹeʻ hotʻhonʹdeʼ oʼdwăʻsĕñtʹʻhoʼ neʻʹ djīʹyäʻ, “Kwĕñʻʹ, kwĕñʻʹ, kwĕñʻʹ,” oʼʹgĕⁿʼ. -now (then) verily he-it-hears did-i t-cry out the dog, “Kwĕñʻ&mlprime ;, kwĕñʻʹ, kwĕñʻ&m lprime;,” did-it-say. - - Oʹnĕⁿʻ nāʹeʻ neʻʹ hăgĕⁿʹdjĭʻ wooʻʹdyoⁿʼ, waiʹĕñʼ-khoʻ, “Oʹnĕⁿʻ nāʹeʻ -Now (then) verily the he (an.)-ancient one (is) did-he-become afraid, did-he-it-say and, “Now (then) verily - - ĕⁿsgadeʼgoʼʹsʻhoñ, oʹnĕⁿʻ sĕⁿʼʹĕⁿʻ hoʼwăsʹʼăʻt neʼʹ neʻʹ -shall-again -I-self-absent = just, now (then) in as much as did-it-(them)-us e up that the - - gyăʼdäʼskwăʼʹcyoñk neʼʹ neʻʹ agedjīyäʼʹsʻhoⁿʼgĕñ&mlpr ime;oⁿʼ. Agwasʹ nāʹeʻ -I-their-b odies-prized-severally that the my-dog(s) several-were. Very verily - - hodyăʼdatkoⁿʼʹsʻhoñ.” -hi s own-body-otkon (is)—just.” - - - Heʹoñweʻ hăʼdoñsaĕⁿʻʹdāt heʹoñweʻ tgaʻhoñwāʹyĕⁿʼ. -There where thence again he-ran (he ran homeward) there where there-it (n.)-canoe-lies. - - - Dāʹ neʼʹ diqʹ tchi-watʻhāʹwĭʼ neʻʹ hăksăʼʹgōwā tʻhihodyeʹĕⁿʻ -So (then) that moreover while-it (n.)-self-bore along the he (an.)-child-great (is) just-he-self-kept-still - - hăʼnigoⁿʹhäʼ-khoʻ, ganioʼʹ wēʹĕⁿʻ hēʼsʹ neʻʹ hăgĕⁿʻʹdjĭ goʼʹgeʻ -his-mind-wa s on (it), and, just as soon as far away he-goes-to and fro the he (an.)-ancient one (is) quickly - - waādeʼnoⁿʻdaʻʹgoʼ neʻʹ oʼneʻʹsăgoñ neʼʹhoʻ ganyadākʹdăʼ heʻhawēʹnoñ, oʼtʻhaʻdjāʹĕⁿʼ-kh oʻ neʻʹ -did-he -self-unbury the it (n.)-sand-in there it (n.)-lake-beside thither-he-went, did-he-it-shove-and the - - găʻhoñʹwăʼ oʻnegăʼʹgeʻ oĕⁿʼʹheʼt, oʼtʻhōʹet waiʹĕñʼ, “Gāʹoʼ nondāʹswet -it (n.)-canoe it (n.)-water-on it (n.)-stood, stopped, did-he-call aloud did-he-it-say, “Hither thence-do-you-come - - agesʻhenoⁿʼʹsʻhoⁿʼ neʻʹ hoñʹgak.” -my-ser vants-several the wild geese.” - - - Oʹnĕⁿʻ neʻʹ hoñʹgak onadiʼsʹdāʼ “dauñʻʹ” dyoʹdoñ, gagweʹgoⁿ oʼwādīʹyoⁿʼ -Now (then) the wild geese they (z.)-noise-raised “dauñʻʹ” there-it-sounded, it (n.)-entire did-they (z.)-arrive - - gahoñwakʹdăʼ oʼwadyăʼdaniyoñʹdĕⁿʼ. Dāʹ neʻʹ hăksăʼʹgōwā ganioʼʹ -it (n.)-canoe-beside d id-they-own-body-attach. So (then) the he (an.)-child-great (is) as soon as - - waādeʼnoⁿʻʹdäʻ oʹnĕⁿʻ waiʹĕñʼ, “Neʼʹhoʻ nāʹeʻ hĕⁿdjiswadōʹgĕⁿt heʹoñweʻ -did-he-self-put- aboard now (then) did-he-it-say, “There verily hence-will-again -you-direct (yourselves) there where - - diswaʻdĕñʹdyoñ khoʻʹ neʻʹ dyoñgwăʻdĕñʹdyoñ.” -thence-you-have-departed and the thence-we-you-hav e-started.” - - - Dāʹ neʼʹ diqʹ neʻʹ hoñʹgak onatʻhonʹdeʼ neʻʹ năⁿʼʹot waāsʹnyeʼt oʹnĕⁿʻ -So (then) that moreover the wild geese they (z.)-it-hear the kind-of-thing did-he-it-speak now (then) - - oʼwadīʹgaweʼ oʻsnoäʹdieʼ, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ, suʻʹ,” ōʹdoⁿʻ. -did-they (z.)-paddle it-swiftly-went along, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ, suʻʹ,” it (n.)-kept saying. - - -Neʻʹ oʹnĕⁿʻ Sʻhagowēʹnotʻhăʼ waāʹyoⁿʼ heʹoñweʻ hatʻhoñwayĕñdăkʹhwăʼ waāʹgĕⁿʼ neʻʹ -The now (then) Sagowenota did-he-arrive, reach there where he-his- canoe-to-lie-uses (it) did-he-it-see the - - găʻhoñʹwăʼ īʹnoⁿ wăʼoʻdĕñdyoñâñʹdieʼ ganyadāeʼʹgeʻ neʼʹhoʻ hăʼnoⁿʻdăʹdieʼ neʻʹ -it (n.)-canoe far away thither- it-moving-went along it (n.)-lake-on thereon he being aboard went along the - - hăksăʼ-gōwā, neʼʹ daonooʻdonʹdieʼ, oʹnĕⁿʻ oʼtʻhōʹet neʻʹ -he (an.)-child-great (is) that thence-he-it-controlling came along, now (then) did-he-shout the - - hagĕⁿʹdjĭʻ waāsʹnyet waiʹĕñʼ, “Dondasăʻʹget dedyadäⁿnonʹdeʼ. -he (an.)-ancient one (is) did-he-it-speak did-he-it-say, “Thence do-thou-turn back both-thou-I-brothers-are. - - Skoⁿʻnonkʹheʼ nīʹgĕⁿʼ.” Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā tĕⁿʼʹĕⁿ, dāogăʹyĕⁿ -Again-I-thee-to-bring-come so-it-is.” Now (then) the he (n.)-child-great (is) not-at all, not-he-consents - - ahatʻhonʹdāt. Dāʹ oʹnĕⁿʻ diqʹ neʻʹ hăksăʼʹgōwā dyĕñgwăʻʹsʻhoñ -should-he-it-listen to. So (then) now (then) moreover the he (an.)-child-great (is) suddenly-just (all at once) - - daāsʹnyeʼt waiʹĕñʼ, “Oʹnĕⁿʻ nāʹeʻ oʼgwāʹnon he-niʹyoñ oʼwāʼʹ -thence-he-it-spoke did-he-it-say, “Now (then) verily did-I-you-it-give to eat as many-it is as (much) it (n.)-meat - - iʹswasʹ neʻʹ ganyodäʹgoñ swĕⁿʼʹdyoⁿʼ deswadawĕnʹnye-khoʻ.” Oʹnĕⁿʻ neʻʹ wĕñnĕndyăʼdatʹkoⁿʼs -you-it-eat the it (n.)-lake-in you-abide you travel-and.” Now (then) then the y (z.)-whose bodies (are)-otkon - -oʼwĕñnoñdonʻhāʹĕⁿ&mlapos ; wăʼoñnoⁿʼesʹʻhăʼ -khoʻ. “Histʹ, histʹ, histʹ, histʹ, haiʹ, haiʹ, haiʹ, haiʹ,” oʼʹgĕⁿʼ. - did-they-rejoice did-they have joy-and. “Histʹ, histʹ, histʹ, histʹ, haiʹ, haiʹ, haiʹ, haiʹ,” did-it-say. - - Neʼʹhoʻ niyodiʼsʹdāʼ neʻʹ oʼwāʼʹ wāʹdis. -There (Thus) so they (z.)-much noise made the it (n.)-meat they (z.)-it-eat. - - - Dāʹ neʼʹ diqʹ neʻʹ Sʻhagowēʹnotʻhăʼ oʹnĕⁿʻ doñsāhōʹet, waiʹĕñʼ, “Hōʹ, dagīʹdĕñʻ -So (then) that moreover the Sagowenota now then again-did-he-shout, did-he-it-say, “Hōʹ, thou-me-do-have pity on - - dedyadĕñnoñʹdeʼ. Dondasăʻʹget.” -both-thou-I-brothers (are). Thence-do-thou-turn back.” - - - Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā daāsʹnyeʼt waiʹĕñʼ, “Nisʹ dăʼāʹoⁿʻ aisăgāʹyoⁿʻ -Now (then) the he (n.)-child-great (is) thence-he-it-spoke did-he-it-say, “The-thou not-able did-you-consent - - dondasăʻʹget.” -thence-then-wouldst-turn-bac k.” - - - Dāʹ neʻʹ Sʻhagowēʹnotʻhăʼ dondaāsʹnyeʼt waiʹĕñʼ āʹeʼ. “Hĕⁿʼʹĕⁿ deʼʹiʼ neʻʹ -So (then) the Sagowenota thence again-did-he-it-speak did-he-it-say again, once more “Not at all not-I the - -Sʻhagowēʹnotʻhăʼ. Geʻhăʼsʻhäʼ-sʻhoñ niʼʹăʻ. Tʻhĕⁿʼʹdyoⁿʼ nāʹeʻ neʻʹ Sʻhagowēʹnotʻhăʼ.” - Sagowenota. I-servant-j ust (am) the-I-only. There-he-abi des verily the Sago wenota.” - - - Dāʹ neʼʹ diqʹ neʻʹ hăksăʼʹgōwā tĕⁿʼʹĕⁿ deʼotʻhondāʹtoⁿ neʻʹ năⁿʼʹot -So (then) that moreover the he (an.)-child-great (is) not (it is) not-did-he-it-obey the kind of thing - - woōdoⁿesyoⁿʻʹkwĕⁿʼ neʻʹ hoswāʹĕⁿs. Wăasʹnyeʼt woōʹwĭʼ neʻʹ hoñʹgak waiʹĕñʼ, -di d-he-him-it-pray for the he-him-hates. Did-he-it-speak he-it-told the wild geese did-he-it-say, - - “Neʼʹhoʻ heseswadōʹgĕⁿt heʻʹ diswăʻdĕñʹdyoñ.” -“There (to that place) thither, (do)-again you-go directly where thence-you started away.” - - - Dāʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā khoʻʹ neʻʹ hosʻheʹnĕⁿʼsʻhoⁿʼ neʻʹ hoñʹgak -So (then) now (then) the he (an.)-child-great (is) and the his-servants-several the wild geese - - yăʻhoñnădīʹʼheʼt oʻhĕⁿʼoñʹdieʼ; heʹoñweʻ tʻhodinoⁿʻʹsot. Gāʹnioʼ -thith er-they (z.)-arrived (stopped) it (n.)-day-becoming (was); there where there-their (an.)-lodge-stood. As soon as - - waoʼdīʹʼheʼt oʹnĕⁿʻ waiʹĕñʼ, “Agesʻhenoⁿʼʹsʻhoⁿʼ neʻʹ hoñʹgak oʹnĕⁿʻ -did-they (z.) stop now (then) did he-it-say, “My-servants-several the wild geese now (then) - - swadekhwiʻsăkʹhăʻ.” Dāʹ oʹnĕⁿʻ nāʹeʻ oʼdwadīʹdĕⁿʼ neʻʹ hoñʹgak, “dauñʻʹ,” -you-your- food-to-seek-for (do) go.” So (then) now (then) verily did-they (z.)-fly the wild geese, “dauñʻʹ,&rdqu o; - - oʼʹgĕⁿʼ. -did-it-say - - - Dāʹ neʼʹhoʻ oʼhăsʹnyeʼt waiʹĕñʼ, “Ogondăʹdieʼ dĕⁿdīʹsweʼ neʼʹ neʻʹ gāʹnioʼ neʼʹ -So (then) there did-he-it-speak did-he-it say, “At once, right away, thence-will you-come that the as soon as that - - ĕⁿʹgiʼ,” oʹnĕⁿʻ-khoʻ waādyĕñʹtʻhoʼ neʻʹ găhoñʹwăʼ khoʻʹ neʻʹ oʹnĕⁿʻ waāʻdĕñʹdĭʼ, khoʻʹ neʻʹ -will-I-it say,” now (then) -and did-he-it-draw the it (n.)-canoe and the now (then) did-he-depart, and the - - oʹnĕⁿʻ waādawĕñʹĕñt heʻʹ gäoⁿʻʹgädeʼ. Waādyĕñgwăʹsʻhoñ neʼʹhoʻ doskĕñʹoⁿʻ -now (then) did-he-it ascend where it (n.)-bank (of the shore). Suddenly (surprised-just he was) there not-far, nearby - -neʼʹhoʻ ganoⁿʻʹsot, neʼʹhoʻ nāʹeʻ hwăʼhāʹyoⁿʼ. Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ - there it (n.)-lodge stood, there verily thither he-arrived. So (then) that moreover the now (then) - - heʹōyoñ waāʹgĕⁿʼ neʼʹhoʻ yeʼʹdyoⁿʼ neʻʹ yeksăʼʹgōwā, neʼʹ neʻʹ -there-he-it-entered did-he-it-see there she (an.)-abode the she (an.)-child-great (is), (young maid) that the - - agoñʹgweʻ. -she (an.) woman (is) = (human being). - - - Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ waāʹyoⁿʼ he-ganoⁿʻʹsot hoʼnosʹtăʼgeʻ. Dāʹ -So (then) that moreover the now (then) did-he-it-enter there-it (n.) lodge stands his (an.)-bare-skin-in. So (then) - - oʹnĕⁿʻ nāʹeʻ neʻʹ agoñʹgweʻ dondayeʹdăʼt waoñwayeʹnāʼ neʻʹ -now (then) verily the she (an.)-woman (human being) (is) thence-did-she-arise did-she-him-embrace (seize) the - - hăksăʼʹgōwā, “Ĕⁿsĕñdĕⁿstʹʻhe&mla pos;t,” wăʼāʹgĕⁿʼ, “Iʼʹ nīʹgĕⁿʼ goñʼʹgĕñʼ. -he (an.)-child-great (is), “Shalt-thou-to-be-pitied-become,” did-she-it-sa y “I so-it-is I-thy-elder sister (am). - - -“Neʼʹ waiʻʹ nĕñʹ isʹʼă&tc omma; yanoʼʹsĕⁿ neʻʹ Okteʹoñdoⁿʼ.” “Neʼʹ neʻʹhoʻ,” -“That it certain (is) this (one) thou only he-thy-uncle (is) the Okteondon.” “That (one is) indeed,” - - waiʹĕⁿʼ neʻʹ hăksăʼʹgōwā. Dayesʹnyeʼt wăʼāʹgĕⁿʼ, “Iʼʹ-khoʻ haknoʼʹsĕⁿ -did-he-it say the he (an.)-child-great (is). Thence-she-replied (spoke) did-she-it-sa y, “I-and he-my-uncle (is) - -neʻʹ Okteʹoñdoⁿʼ. Dāʹ neʼʹ gaioñʹnĭʻ dedyadĕñnoñʹdeʼ. Oʹnĕⁿʻ -the Okteondon. So (then) that it-matter-makes (= it is the cause) both-thou-I-brother-sister (are). Now (then) - - ōʹnĕⁿʻtcĭ neʻʹ Iʼʹ detʻhongyăʼdăʻʹgw&ebrev e;ⁿ heʹoñweʻ dyoñgwaʹnoⁿʻsot. -long while ago (now the main) the I thence one-my-body-has-taken (= kidnapped me) there where there-our-lodge-stands. - - - “Oʹnĕⁿʻ diqʹ nāʹeʻ saʻsāʻcyoñʹnĭʻ neʼʹhoʻ hōʹgwa hodăʻkanīʹyoñt neʻʹ -“Now (then) moreover verily again-thou-do- dress-thyself there aside, (yonder) he-it-bundle-attached to hang the - - sacyoñnyăsʹʻhäʼ neʻʹ oʹnĕⁿʻ sʻhōʹyoñ.” -thy-garments, thy raiment the now (then) again-he-returned (home).” - - - Dāʹ oʹnĕⁿʻ saʻāʻcyoñʹnĭʼ gagweʹgoⁿ, oʹnĕⁿʻ gagweʹgoⁿ -So (then) now (then) again-he-self-d ressed it (n.)-entire (is), now (then) it (n.)-entire (is) - - saādyăʼʹdăwit. Oʹnĕⁿʻ dayesʹnyeʼt wăʼaʹgĕⁿʼ, “Näⁿʹda nāʹeʻ săʼĕñʹnăʼ -again-he-self-body-en closed (dressed). Now (then) thence-she-spoke did-she-it-say, “Here so then verily thy-bow (it is) - - găʼnoⁿʼʹ-khoʻ.” -it (n.)-arrow-and.” - - - Dāʹ neʼʹ diqʹ nāʹeʻ neʻʹ hăksăʼʹgōwā oʹnĕⁿʻ saāyeʹnāʼ neʻʹ haʹoⁿhaⁿʼ -So (then) that moreover verily the he (an.)-child-great (is) now (then) again-he-it (n.) received the he-self - - hōʹwĕⁿ heʹniyoñ deoʼnyuʻʹsyoⁿʼ. Dāʹ neʼʹ diqʹ neʻʹ yeksăʼ&mlprime ;gōwā -he-it-owns as-many-it-numbers one-his-hands-has taken from. So (then) that moreover the she (an.)-child-great (is) - - oʹnĕⁿʻ wăʼesʹnyeʼt wāʼāʹgĕⁿʼ, “Dāʹ oʹnĕⁿʻ nāʹeʻ -now (then) did-she-it-speak did-she-it-say , “So (then) now (then) verily - - hĕⁿdjidyăʻdĕñʹdĭ&mlapos ; nikʹhuʻ. Dāʹ oʹnĕⁿʻ diqʹ kăʹsnoⁿʼ -hence-will-again-thou-I-depart-(=start-for home) here. So (then) now (then) moreover it (n.)-bark (rough b.) - - ĕⁿgyĕñʼʹ heʹoñweʻ oāʹdeʼ neʼʹhoʻ găⁿsʹ hăʼdĕⁿsasʻhĕñʹdă ʼt neʼʹ nāʹeʻ -will I it lay there where it (n.)-path appears there usually just-shalt-thy-steps rest that verily - - diiuiʻʹwăʼ heʻʹ ĕⁿsadyanăʻʹseʻt. -there-it (n.)-reason (is) where wilt-thy-trac k-conceal. - - - Dāʹ neʼʹhoʻ waiʻʹ nĕⁿyoʼdĕñoñʹdieʼ he-niyoʹweʼ neʻʹ tkahoñwaʹyĕⁿʼ. -So (then) there of course so-will-it (n.) way-be-going there-so-it distant is the there, it (n.)-canoe lies. - -Oʼdiqniʹeʼ neʻʹhoʻ neʻʹ dyĕñʹgwăʻ gāʹoʼ ĕⁿsʻhoñgīʹäʼt neʻʹ -Thou-I-die indeed, in fact, that if it be hither (this side) will-again-h e us overtake the - - deyagyāʹdĭʻ. Dyăwäⁿʼʹoⁿʻ kasnoⁿʼʹgeʻ hăʼdĕⁿsasʻhĕñʹdă ʼt heʹ-niyoweʼ -both-we-two-together abide (my husband). Successively it (n.)-bark-on just shalt thy steps rest there-so-it-distant (is) - - oadăʹdieʼ neʻʹ tkahoñwaʹyĕⁿʼ.” -it (n.)-path appears along the there-it-(n.) -canoe-lies.” - - - Dāʹ neʼʹ diqʹ neʼʹhoʻ wanăñdioʼʹdāt neʼʹhoʻ waniiʻoʼkʹdĕⁿʼ heʼniyoñ -So (then) that moreover there did-they carry-out there did-they-two fulfill the matter as-so many it numbers - - goʻsnyeʼʹoⁿʻ neʻʹ agoñʹgweʻ neʼʹ diiuiʻʹwăʼ ĕⁿhadyanăʻʹseʻt neʻʹ -she-it-attended to the she (an.)-human being (woman) that there-it (n.) reason (is) will-he-his-tr acks conceal the - - agoʼgĕñʼʹsʻhäʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ kaʹsnoⁿʼʹgeʻ hosʻhĕñdăʼoñʹdieʼ -her-younger- brother. So (then) now (then) verily it (n.)-rough-bark-on his-footst eps-fall-successively - - he-niyōʹweʼ tkahoñwāʹyĕⁿʼ. Ganioʼʹ neʼʹhoʻ wanīʹyoⁿʼ oʹnĕⁿʻ neʻʹ -as-so it-distant is there it (n.)-canoe-lies. Just as soon as there did-they-two-arrive now (then) the - - hăksăʼʹgōwā oʼtʻhoʹet, waāsʹnyeʼt, waiʹĕⁿʼ, “Hoñʹgak, agesʻhenĕⁿʼʹsʻhoⁿʼ -he (an.)-child great (is) did-he-call out, did-he-it-speak, did-he-it-say, “Wild geese, my-servants-several - - gāʹoʼ nondāʹsweʻ.” Dāʹ neʼʹ diqʹ ganioʼʹ sawadīʹyoⁿʼ oʹnĕⁿʻ -this-way, hither, thence again you come.” So (then) that moreover just as soon as again-did-they (z.)-return now (then) - - āʹeʼ saāsʹnyeʼt neʻʹ hăksăʼʹgōwā waiʹĕⁿʼ, “Neʼʹhoʻ hĕⁿdjiswadōʹgĕⁿt -again, once more again-he-spoke the he (an.)-child-great (is) did-he-it-say, “There hence-will-you-g o-directly - - heʹoñweʻ degyĕñdăsʹgwăʼ.” -there where I-it-to bet-use.” - - - Oʹnĕⁿʻ nāʹeʻ wayadeʼnoⁿʻʹdä neʼʹ neʻʹ yădeʼʹgĕñʼ. Dāʹ oʹnĕⁿʻ neʻʹ -Now (then) verily did-they two get aboard that the they-two-elder-sister-y ounger-brother. So (then) now (then) the - - hoñʹgak oʼwadīʹgaweʼ, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ,” oʼʹgĕⁿʻ neʻʹ oʻneʹgăʼ, -wild geese did-they (z.)-paddle (-it), “Suʻʹ, suʻʹ, suʻʹ, suʻʹ,” did-it-say the it (n.)-water, - - wadiʻhoñyoñʹdieʼ agwasʹ osnōʹweʼ. -they (z.)-canoe-propelling-go very it (n.)-swift-(is). - - - Dāʹ neʼʹ diqʹ neʻʹ hăksăʼʹgōwā waaʻsāʹwĕⁿʼ waādĕñnoʹdĕⁿʼ neʼʹ neʻʹ -So (then) that moreover the he-(an.)- child-great (is) did-he-it-begin did-he-his-song-u tter that the - - woowatkweʹnĭʼ neʻʹ hoswāʹĕⁿs, waiʹĕⁿʼ, “Oʹnĕⁿʻ, oʹnĕⁿʻ oʹnĕⁿʻ gīʹ neʻʹ -did-he-him-overcome the he-him-hates, did-he-it-say, “Now, (then) now (then) now (then) I-it-believe that - - sagăʻdĕñʹdĭʼ.” -again-I -start homeward.” - - - Dăʼaonisʻheʼʹoñʼ oʹnĕⁿʻ săasʹnyeʼt waiʹĕⁿʼ, “Hoñʹgak, agesʻhenĕⁿʼʹsʻhoⁿʼ , -Not-it-l asted (Not-it was long time) now (then) again-he-it-spoke did-he-it-say, “Wild geese, my-servants-several, - -djidjāʹgoⁿ, djidjāʹgoⁿ, djidjāʹgoⁿ.” -be ye brave, be ye brave, be ye brave.” - - - Tĕⁿʼʹĕⁿ deʼiʹnoⁿ niyoʹweʼ nihoñnăʻdĕñdyoñʹdieʼ oʹnĕⁿʻ neʻʹ deiyasʹʻhē neʼʹ -Not (it is) not-far away so it-distant (is) so-they-depart ing-go-along now (then) the two-they (an.)-persons are that - -neʻʹ gahoñwaʹgoñ deiʼnont waininaⁿʹdog neʼʹ neʻʹ neʼʹhoʻ gātʹ neʻʹ gaʻhoñʹwăʼ. -the it (n.) canoe-in two-they contained (are) did-they-it-notice that the there it-stands the it (n.)-canoe. - - Dyĕñgwăʹsʻhoñ āʹyĕñʼ gadōgĕñʹsʻhoñ dăʼaʹonʻ oñsawăʻdĕñʹdĭʼ neʻʹ -Suddenly, just-All at once-just would one think it (n.)-one-just place not-it-able (is) should it start again the - - gahoñʹwăʼ odiʹgaweʻ neʻʹ hoñʹgak nāʹeʻ, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ,” oʹdoñ. -it (n.)-canoe they (z.)-paddle = are paddling the wild geese verily, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ,” it (n.)-says. - - - Dāʹ oʹnĕⁿʻ wăʼoñtkăʻʹtʻhoʼ neʻʹ eksăʼʹgōwā neʻʹ yeʻsʻhoñʹneʻ dyĕñgw&abre ve;ʻʹsi, neʼʹhoʻ -So (then) now (then) did-s he-look the she (an.)-child-great (is) the her (n.)-back-at surprised, lo, there - - gāʹnyot neʼʹ neʻʹ ganăʻʹson, găʻstoⁿʼsʹʻhäʼ neʼʹhoʻ găstoⁿʼʹcyot -one-it (n.)-attached that (it is) the one-it-has attached, it-( n.)-fish-hook there one-it-fish-hook has attached - - gahoñwăʼʹgeʻ. Dyĕñgwăʻʹsʻhoñ wăʼoñtkăʻʹtʻhoʼ siʹgwā tʻhanyuʻʹcyut neʼʹkhoʻ -it (n.)-canoe-on. Suddenly-just did-s he-look lo, yonder there-he (an.)-sits-erect that-and - - nitʻhoyēʹĕⁿʻ khoʻʹ neʻʹ tʻhodyĕñtwĕⁿʻʹadieʼ neʻʹ gahoñʹwăʼ. -so-there-he-it-pos ed (is) and the hen ce he-it-drawing along (is) the it (n.)-canoe. - - - Dāʹ neʼʹ diqʹ neʻʹ eksăʼʹgōwā dondāʹyek kăʼʹskwāʼ aʼskweʻʹsăʼ neʼʹhoʻ -So (then) that moreover the she (an.)-child great (is) there-she (an.)-it-took up it (n.)-stone it (n.)-hatchet there - -khoʻʹ wăʼeʹyĕⁿt heʹoñweʻ găstoⁿʼʹcyot agwasʹ niyosnoʹweʼ hoñʹweʻ - and did-she-it-strike there where it (n.)-hook (is) attached very, just as so-it (n.)-swift is yonder, far away - - wăʼoʹdĭʼ neʻʹ gahoñʹwăʼ neʼʹ diiuiʻʹwăʼ odiʹgaweʻ neʻʹ hoñʹgak. -did-it-it-cast the it (n.)-canoe that there-it (n.)-reason (is) they (z.)-paddle = are paddling the wild geese. - - Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā daāsʹnyeʼt waiʹĕⁿʼ, “Agesʻhenĕⁿʼʹsʻhoⁿ& mlapos;, hauʼʹ -Now (then) the he (an.)-child-great (is) thence-he-it-spoke did-he-it-say, “My-servants-several, come, go to, - - oʹnĕⁿʻ djidjāʹgoⁿ, djidjāʹgoⁿ, djidjāʹgoⁿ.” Neʼʹsʻhoñ hāʹdoⁿʻ. -now (then) be ye brave, be ye brave, be ye brave.” That-just he-it-kept saying. - - -Agwasʹ dăʼdjīʹăʻ oʹnĕⁿʻ āʹeʼ wanigăʼĕñʹyoñʼ neʼʹ neʻʹ oʹnĕⁿʻ - Very not-long time (soon) now (then) again, once more, did-they-two-it-watc h (= examine) that the now (then) - - āʹeʼ sāwaʻʹget neʻʹ gahoñʹwăʼ, odiʹgaweʻ nāʹeʻ neʻʹ hoñʹgak. -again, once more, again-it-went-backward the it (n.)-canoe, they (z.)-paddled = are paddling verily the wild geese. - - Oʹnĕⁿʻ nāʹeʻ neʻʹ eksăʼʹgōwā wăʼontkatʹʻhoʼ neʼʹhoʻ hoñʹweʻ -Now (then) verily the she (an.)-child-great (is) did-she-look (= see) there yonder, far away - - tʻhāyasʹʻhĕⁿʼ neʻʹ deyāʹdi neʼʹhoʻ tʻhayoskwĕⁿʻʹdāʼ, khoʻʹ neʻʹ -there-he-l ies (= lies supine) the two-they-are one (= her husband) there there- he (an.)-prone lies, and the - - tʻhăhnegiʹʻhăʼ agwasʹ aʹyĕñʼ oʹnĕⁿʻ tʻhoʹhăʻ ĕⁿoⁿsʹʼăʻt -thence-he (an.)-water-drinks (is drinking) very would-one-think now (then) nearly (almost) will-he-it-con sume all - -neʻʹ ohneʹgăʼ he-ganyoʹdaeʼ. -the it (n.)-water there-it (n.)-lake-stands out. - - - Dāʹ neʼʹ diqʹ agwasʹ osnoʹweʼ neʼʹhoʻ wăʼowenoñʹoñdieʼ neʻʹ gahoñʹwăʼ heʹoñweʻ -So (then) that moreover very it (n.)-rapid (is) there thither it (n.)-goes along the it (n.)-canoe there where - - nitʻhosgäʼʹwĕⁿʻ; agwasʹ hăʻsōʹwănĕñ khoʻʹ neʻʹ hatkwisdăsʹdĕñʼ neʼʹ neʻʹ -so-there-his- mouth-holds open; very his (an.)-mouth-large (is) and the his-stomach-enormous (is) that the - - hanekdjĕⁿʼdōʹwănĕñ neʼʹ neʻʹ diiuiʻʹwăʼ wesoʼʹdjĭʻ hoʼwadiʹyoⁿʼ neʻʹ ohneʹgănos, -his (an.)-paunch large (is) that the there-it-reason (is) much-too thither-they (z.)-it-entered the it (n.)-water, - - gaʹäⁿgwăʻ heʼtʹgĕⁿʻ tʻhayăʼdāʹdeʼ, hoʻdăʼʹoⁿʻ nāʹeʻ neʻʹ ohneʹgănos. -quite, marked, high up there-his-body -extends, he-self-has filled verily the it (n.)-water. - - - Oʹnĕⁿʻ nĕñʹsʻhoñ detʻhosgäʼʹwĕⁿʻ, neʼʹhoʻ dehni-gaʹweʼ neʻʹ gahoñʹwăʼ -Now (then) near-just fly there-he-mout h-holds open, there they (2)-paddle, are paddling the it (n.)-canoe - - odiʹgaweʻ nāʹeʻ neʻʹ hoñʹgak heniyogweʹnyoñ. -they (z.)-paddle (= are paddling) verily the wild geese as-so much it is able (just as much as they are able). - - - Ganioʼʹ oʹnĕⁿʻ doskĕñʹoⁿʻ nitʻhayasʹʻhĕⁿʼ neʻʹ Sʻhagowēʹnotʻhăʼ, dāʹ oʹnĕⁿʻ neʻʹ -Just as soon as now (then) near (it is) as there-he-supine-lies the Sagowenota, so then now (then) the - - hăksăʼʹgōwā oʼtʻhayoⁿʻgwägäʹdat neʼʹ neʻʹ hoĕñʹnoⁿʼ, khoʻʹ neʻʹ oʹnĕⁿʻ neʼʹhoʻ -he (an.)-child-great (is) did-he-it-bend (= bend the bow) that the it (n.)-bow, and the now (then) there - - waādeʼʹsyoñnĭʼ heʹoñweʻ tʻhatkwisʹdayĕⁿʼ, agwasʹ nāʹeʻ hayăʼdōʹwănĕñ. -did-he-self-to-aim-ma ke there where there-his-paunch-li es, very verily his-body-great (is). - - - Dāʹ neʼʹhoʻ waaʼʹyak agwasʹ oyĕñʹdet otkaiʼʹni, “būʻʹ”, oʼʹgĕⁿʼ. Agwasʹ -So (then) there did-he-it-shoot very it (n.)-notable it (n.)-loud (is), “buʻʹ&rdq uo;, did-it-say. Very - - ohneʹganos osnoʹweʼ dondagayăʹgĕⁿʼt. -it (n.)-water it (n.)-rapid (is) thence-did-it-come forth. - - - Dāʹ neʼʹ diqʹ neʻʹ gahoñʹwăʼ weʹĕⁿʻ oʹnĕⁿʻ hoʼʹweʼ. -So then that moreover the it (n.)-canoe far away, yonder, now (then) thither-did-it-go. - - - Dāʹ oʹnĕⁿʻ waoʼsaiʹyĕⁿʻ oʹnĕⁿʻ hagoeʼdjoñʹnyoⁿ neʻʹ hoñʹgak, hāʹdoⁿ, -So (then) now (then) did-he-make haste now (then) he-(them) urged-on-repeatedly the wild geese, he-it-kept saying, - - “Djidjāʹgoⁿ djidjāʹgoⁿ, djidjāʹgoⁿ neʻʹ agesʻhenĕⁿʼʹsʻhoⁿʼ .” -“Be ye brave, be ye brave, be ye brave, the my servant (my servants-several).” - - - Dăʼaonisʻheʼʹoⁿʻ oʹnĕⁿʻ neʼʹhoʻ waādiʹyoⁿʼ heʹoñweʻ -Not -it-(n.)-long-time-(was) now (then) there did-they (an.)-arrive there where - - detʻhiiĕⁿʻdāsʹgwă&mlapos ; neʻʹ Sʻhagowēʹnotʻhăʼ. Ganioʼʹ neʼʹhoʻ waāiiʹyoⁿʼ oʹnĕⁿʻ -both there-they (an. masc.) it-to-gamble use the Sagowenota. As soon as there did-they (an.) now (then) - - hăksăʼʹgōwā waiʹĕⁿʼ, “Oʹnĕⁿʻ Isʹ neʻʹ hoñʹgak, oʹnĕⁿʻ -he (an.)-child-great (is) did-he-it-say, “Now (then) You the wild geese, now (then) - - ĕⁿdjiswadadwĕñnīʹyōk. Neʼʹ waiʻʹ sewanoⁿsgweoñʹgwĕⁿ neʻʹ neʼʹ -will-again -you-free-continue to be. That of course one-you-captive has made the that - - deʼtgāiʻwayēʹiʼ neʻʹ Sʻhagowēʹnotʻhăʼ nāʹeʻ. -not-there-it (n.)-matter-of right (is) the Sagowenota verily. - - - Dāʹ oʹnĕⁿʻ diqʹ ĕⁿdjiswadadwĕñnīʹyōk; hĕⁿʼʹĕⁿʻ nāʹeʻ -So (then) now (then) moreover will-again -you-self-to-control continue; (= continue to be free); not (it is) verily - - deʼaweʼʹoⁿʻ neʻʹ Sʻhoñgwadyĕñnuʼkdăʼʹoⁿ& tcomma;, neʻʹ Hawĕñniʹyoʼ, neʼʹ neʻʹ -not-he-it-intended the He-our-faculties-completed (= our Creator), the He, the Disposer, that the - - ayesʻhenoⁿʼgĕñʹoñk gyēʹ. -should-one-slave-to-be-continue some (persons). - - - Haweʼʹoⁿʻ sĕⁿʼʹĕⁿʻ nāʹeʻ gagweʹgoⁿ neʻʹ goñnonʻʹheʼ ĕⁿwĕñnoñdadwĕñnīʹyōk neʼʹ -He-it-intended in fact verily it (n.) entire (all) the they (z.)-alive (are) will -they-self-to-control-continue that - -neʻʹ hăʼdeganyoʼʹdăgeʻ. Hĕⁿʼʹĕⁿʻ nāʹeʻ deʼaweʼʹoⁿʻ -the as many as it (z.) game-animal numbers. Not (it is) verily not He-it-designed - - ayagonaⁿskwayĕñʹdăʼk gĕⁿsʹ näⁿʹgĕⁿ neʻʹ gāʹnyoʼ. -should-one-it-sl ave-to-possess-continue usually this (it is) the it (z.)-game animal. - - - Dāʹ oʹnĕⁿʻ diqʹ nāʹeʻ ĕⁿdjiswăʻdĕñʹdĭʼ oʹnĕⁿʻ. Dāʹ neʼʹhoʻ-khoʻʹ nāʹeʻ -So (then) now (then) moreover verily will-again-you-depart (for your homes) now (then). So (then) there-and verily - - nisʹʼăʻ năⁿyoʼdĕñoñʹdieʼ khoʻʹ neʻʹ nāʹeʻ heniswayeʹhăʼ. Nisʹ neʼʹkhoʻ -the-you-only so-will-it (n.)-condition-to-be, -continue, and the verily as-so-you-it-do-habitually. The-you that-and - - gĕⁿsʹ nĕⁿyoʼdĕñoñʹdieʼ neʻʹ oʹnĕⁿʻ dĕⁿdjoñwĕñdjiăʼkʹhoⁿk. -usually so-will-it (n.)-condition-to-be, continue, the now (then) wi ll-you-land-cross-successively as habit. - - - Dāʹ neʼʹ gĕⁿsʹ ĕⁿyetcʻhiʹgĕⁿʼ neʻʹ oʹyăʼ hĕⁿyagonʻheʹdieʼ neʼʹ neʻʹ -So (then) that (then) usually will-one-y ou-see the other, different there-will-one-alive -to-be, continue that the - - wĕñdoⁿʻʹgwā heʻʹ nĕⁿyonisʹʻheʼt ĕⁿyowĕñdjăʹdek. -at the time-just where so-will-it-(n.) continue to be will-it-earth-to-stan d, continue. - - - Dāʹ neʼʹhoʻ. Dāʹ oʹnĕⁿʻ oʼgadwĕñnoʼkʹdĕⁿʼ. Dāʹ oʹnĕⁿʻ diqʹ swăʻdĕñʹdĭʻ -So (then) there. So (then) now (then) did- I-my-word-end. So (then) now (then) moreover you-depart - - ĕⁿswatʻhäʹdieʼ-khoʻ.” Dāʹ oʹnĕⁿʻ nāʹeʻ oʼwĕñnăʻdĕñʹdĭ&m lapos;. -wi ll-you-flying-go and.” So (then) now (then) verily did they (z.) depart. - - - Dāʹ neʼʹ diqʹ oʹnĕⁿʻ āʹeʼ dondahăsʹnyeʼt waiʹĕⁿʼ, “Oʹnĕⁿʻ diqʹ -So (then) that moreover now (then) again thence-again-he-spoke did-he-it-say, “Now (then) moreover - - hĕⁿdjidyăʻdĕñʹdĭ&mlapos ; aqʹdjiʹiʼ.” Wăʼagōgaiʹyĕⁿʻ nāʹeʻ. -hence-will-thou-I-depart (homeward) my elder sister.” Did-she-i t-consent-to verily. - - - Oʹnĕⁿʻ nāʹeʻ dayăʻdĕñʹdĭʼ. Neʼʹ neʻʹ skĕñnoⁿʼʹoñʻ yatʻhaiʹneʼ. -Now (then) verily thence-they-two-departed. That the slowly (= peaceably) they-two-travel on. - - Wăhyĕñnoʹhet gĕⁿsʹ neʻʹ oʹnĕⁿʻ wăʼoʼʹgäʻ. Wăʼoʹʻhĕñʼt oʹnĕⁿʻ -Did-they-two-stay over night usually the now (then) did-it (n.)-night-become. It-day-became now (then) - - wăʼoʼʹgäʻ. Wăʼoʹhĕñʼt oʹnĕⁿʻ gĕⁿsʹ āʹeʼ way&abrev e;ʻdĕñʹdĭʼ. -did it night become. It day became now (then) usually again did-they-two-depa rt. - - -Wisʹ noñsahiyăʻʹgoʼ. Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ saniʹyoⁿʼ oʹnĕⁿʻ -Five so many again-they-two-staid over night. So that moreover the now (then) again they two arrived home now (then) - - daāsʹnyeʼt waiʹĕⁿʼ, “Aqdjīʹiʼ, oʹnĕⁿʻ nāʹeʻ sedīʹyoⁿʼ. Tĕⁿʼʹĕⁿʻ -thence-he (an.)-spoke did-he-it say, “My dear elder sister, now (then) verily thou-I-have-returned home. Not (it is) - - niʼʹăʻ deʼgoñyĕñdeʹi, soʼʹdjĭʻ noñʹ tchi-geksāʼʹăʻ oʹnĕⁿʻ săʻdĕñʹdyoñ. -the-I-only not-I-thee-know, because, (= much-too) perhaps while-I-child-small (was) now (then) thou-departedst. - - Dāʹ neʼʹkhoʻ nisʹ sedinoʼʹsĕⁿ neʻʹ Oktēʹoñdoⁿʼ. -So (then) that-and the-thou he-our-two-uncle (is) the Okteondon. - - - Dāʹ neʼʹ neʻʹ Iʼʹ waeyanĕñʹhauñʼ sʻhăʼʹgăʻdĕñdĭ ʼ. Neʼʹhoʻ nāʹeʻ heʹʻhoyoñ heʹoñweʻ -So (then) that the I did-I-his-track follow when-I-departed. There verily there-he-arrived there where - - tganyodäʹdeʼ. Dāʹ iʹwi neʼʹ noñʹ nāʹeʻ hōʹnyoʻ hoiʹgĕñ neʻʹ -there-it (n.)-lake-exists. So (then) I-it-think that perhaps verily he-him-killed that-one (it is) the - - hăʻʹsowānĕñ. -his-mouth-large (is). - - - Dāʹ oʹnĕⁿʻ diqʹ neʼʹ neʻʹ dĕⁿdyatnooⁿʹgwāk, Iʼʹ dedyadāⁿʹnondeʼ. -So (then) now (then) moreover that the shalt-thou-I-self-love -ever, we thou-I-brother-sister (are). - - Ĕⁿgoñnooⁿʹgwāk oʹnĕⁿʻ nisʹʼăʻ Iʼʹkhoʻ ĕⁿsgnooⁿʹgwāk. -Shall-I-thee-to-love, continue now then the-thou-(only) I-and shall-thou-me-to-lov e, continue. - - - Dāʹ oʹnĕⁿʻ diqʹ neʻʹ Iʼʹ ĕⁿgadowätʹʻhăʼ.” -So (then) now (then) moreover the I will-I- to-hunt-go.” - - - Dāʹ neʼʹ diqʹ oʹnĕⁿʻ waādōʹwät; agwasʹ hadjinoⁿʼdīʹyo; oʼʹwāʼ neʼʹsʻhoñ -So (then) that moreover now (then) did-he-it-hunt; very he-hunter-fine (is); it (n.) meat that-just - - hodīʹgoⁿ; awenoñtgädeʼʹsʻhoñ heʹoñweʻ deniʼʹdyoⁿʼ. Dāʹ neʼʹhoʻ -they-it-continue-to-eat; it (n.)-pleasant-just there where both-they-two-abide. So (then) there - - nigagāʹis. -so-it-legend-long (is). - - - - - -137. THE LEGEND OF DOÄDANEGEÑ AND HOTKWISDADEGEÑA - -(TWO FEATHERS TOGETHER AND THE TORTURED BOY) - -Two male persons lived together in a lodge. The elder was named -Doädanegeñ, and the younger, his nephew, was called Hotkwisdadegeña. -Uncle and nephew lived by hunting, and they two dwelt in contentment, -for they had meat to eat at all times. They thus spent their lives -pleasantly. There were no other people dwelling in their neighborhood. - -After a long time passed in this kind of life the uncle said to his -nephew: “Oh, my nephew! now go yonder to that valley, where you must -seat yourself and listen very intently for whatever sounds that are -peculiar which you may hear. I do not know what sounds you may hear, -but you shall hear something.” So Hotkwisdadegeña set out for the -valley, which he was not long in reaching. Having arrived there, he -seated himself and kept very quiet. He remained in this attitude for a -long time. - -Suddenly and without any warning an owl perched in the hollow of a -near-by tree hooted Wu, wu, wu, wu-ūʻ. The youth quickly arose, saying: -“This is perhaps what my uncle means,” and started on the run homeward. -It was not long before he reached the lodge. Then the elder man, -Doädanegeñ, his uncle, said: “What did you hear? Come, now, tell it.” -“So let it be,” replied Hotkwisdadegeña. But the elder said: “Wait just -a moment first. You may commence just as soon as my tobacco begins to -burn, for I want to be smoking when you relate what you have heard.” So -he put tobacco in his pipe and lighted it and immediately drew in the -smoke. Then he exclaimed: “Now, relate what you have heard.” “All that -I heard,” said the nephew to his uncle, “was the hooting of an owl.” -The uncle at once laid aside his pipe, and seizing a bark paddle he -arose quickly, and dipping up a paddleful of hot coals and ashes, -poured them over his nephew, who was standing not far away. The burning -coals fell on the youth’s head. As he did this, the uncle said: “I do -not mean that.” The nephew began to cry because of the hot coals on his -head, and going to his bunk he sat down, for these two persons occupied -each his own side of the fireplace. Finally he stopped his crying and -said: “Very miserable, indeed, has become my state, for now my uncle -has begun to mistreat me, and he has never done this thing before.” -Night came on, and they lay down to sleep, the uncle and his nephew. -The next morning they arose, and when they had eaten their morning meal -the uncle again said to his nephew: “Come, oh, my nephew! do you again -go to listen, and you must again sit in yonder valley where you sat -yesterday.” - -The nephew soon started, and having arrived at the valley he again sat -down to listen for mysterious sounds. He listened very attentively. He -was surprised in a short time to hear hard by the place where he sat -the cry of some being: Tcĭkĭs, tcĭkĭskĭskĭs. This was a cry made by -Tcoktcoñʹkhwĕñ. Again the youth arose with a spring and ran toward the -place where stood the lodge occupied by his uncle and himself. On -reaching his home the elder man, his uncle, said: “What thing is it you -have heard, having just returned home? Now, please tell it.” Then his -nephew, Hotkwisdadegeña, replied, “So be it; I shall tell it.” His -uncle answered: “Just a little while, first. I will first fill my pipe, -and just as soon as the tobacco is lighted you may tell me what you -have heard.” So he filled his pipe with tobacco and lighted it, and -when he had taken his pipe into his mouth, he said: “Come, now, tell me -what you have heard.” Hotkwisdadegeña answered: “So let it be. All I -heard were the sounds tcĭkĭskĭskĭs, tcĭkĭskĭskĭs, in whispers.” Then -Doädanegeñ, the uncle, suddenly sprang up, and laying his pipe aside, -seized a bark paddle and dipped up from the fire burning coals and hot -ashes, which he poured on the top of his nephew’s head, who was -standing near by. The nephew began to weep, and the uncle exclaimed: -“That is not what I meant.” The nephew then went away to his own bunk -on his side of the fire and there sat down. He stopped his crying and -said: “Indeed, I am in a miserable state. Poor me! He has now -overmatched my orenda.” - -Night coming on, they two retired and lay down to sleep for rest. In -the morning they ate their breakfast. Just as soon as they had finished -eating, the uncle said: “Oh, my nephew! go again to listen. You must -again seat yourself in the valley, and you must listen with great -attention.” The nephew replied, “So let it be,” and started. Having -arrived in the valley where he was accustomed to sit, and there seating -himself, he listened very attentively for strange sounds. Suddenly he -heard a woman begin to sing in the distance. He understood clearly that -it was a woman who was singing, and then saying, “I believe this is -what he wants me to hear,” he started on the run for the lodge very -swiftly. Having arrived there, the elder man said: “Are you returning -after hearing something? Tell what you have heard.” The nephew replied: -“Yes.” The uncle said, “Come, tell it!” The nephew answered: “So be it; -I will tell it”; but the uncle said, “Wait a moment until I fill my -pipe, so that I will be smoking while you are telling me your story.” -Having lighted his pipe, he said: “Come, now, you must relate what you -have heard.” The young man, Hotkwisdadegeña, answered: “So let it be as -you say. The only thing that I heard was a woman singing, and in her -song she used these words, ‘Haʻhowe, at the home of Doädanegeñ, -haʻhowe, I am going to seek a young person, a male, haʻhowe.’” Then the -nephew ceased talking. It so came to pass that this time the uncle did -not use a bark paddle to dip up hot ashes and burning coals to pour on -the head of his nephew. He did not scorch him. “It is a fact, indeed, -the woman comes naming me as the object of her coming, and that is why -she comes saying on the way, ‘Doädanegeñ.’ Verily, as you know, that is -my name. So, now, do you go thither again to listen again for strange -sounds, for she is, perhaps, now nearing this place.” - -Then the nephew, Hotkwisdadegeña, returned to the valley to listen -again. He found that the singing was approaching quite near to the -place where he was listening. Suddenly it stopped, and the voice of a -woman began to sing: “Haʻhowe, haʻhowe, haʻhowe, at the home of -Doädanegeñ, haʻhowe, I go to seek the person of a young man, haʻhowe, -haʻhowe.” The nephew sprang up, and turning homeward, ran back there as -swiftly as it was possible for him to run. Arriving there he exclaimed: -“Behold, the singing is, indeed, now close at hand, just a short -distance away.” - -Thereupon the uncle arose and began to clean up the lodge, sweeping all -manner of dirt and filth over to the place where his nephew was -accustomed to stay. Then the uncle bade the young man sit down in that -place among the dirt and filth. The entire head of the nephew was -covered with scabs and sores. On the other hand, the old uncle cleaned -himself up as well as he could. He spread furs and skins about his -couch and seat in such wise as to appear to be one who is “downfended,” -one who is a noble in the family. He carefully washed his feather -plumes, which had become smoked and dusty from disuse and from lying -around among his belongings. When they were nicely cleaned he preened -them, and then, taking his headgear, he set these feathers, two in -number, side by side in the front of it. When he had finished this task -he put the headgear back in the bark case containing his various -belongings. In like manner he cleaned and furbished up all his raiment -and arms and ornaments. - -He had hardly completed his renovations and cleaning of his belongings -when suddenly they heard a woman sing not far away from the lodge. In -the song the woman said: “Haʻhowe, haʻhowe, haʻhowe, I am seeking the -body of a young male person, haʻhowe, haʻhowe. It is He-who-listens, -He-who-listens, haʻhowe, haʻhowe.” Then the uncle said to his nephew: -“Oh, my nephew! now you must keep very quiet; you must not talk nor -move around.” Suddenly there came sounds at the doorway, which seemed -to be the footsteps of two women. All at once the doorflap was thrust -aside, and a woman stepped into the lodge followed by another woman, -and there the two women stood in the lodge. One of the women said: -“Behold it is not certain on which side of the fire sits Doädanegeñ. -Indeed, this one who is sitting here is verily not the one. That one -sitting in yonder place is, indeed, the one who is called Doädanegeñ. -This one is called Hatʻhondas (i.e., He-who-listens). So, as long as -you think this one is Doädanegeñ, you go to him; but I myself will go -to that one.” The two sisters were not of the same opinion as to the -identity of the two male persons before them. The younger desired to go -to one of the men, while the other sister wished to go to the other. -Now, Doädanegeñ overhearing these remarks of the two sisters, and -meanly seeking to deceive them as to his own identity, kept saying: -“This is the right side of the fire. Come here.” - -Finally, the younger sister, who carried the marriage bread in a large -basket (which women customarily carried when they went to the lodges of -men to seek for husbands), going over to the place where Hatʻhondas -sat, took a seat beside him. All at once the elder woman also ran in -that direction and took her seat beside him. So each woman now sat on -one side of him. - -Then the uncle, Doädanegeñ, went over to the place where the three were -sitting, and seizing the hand of his nephew, pushed the youth away -across the fire, ordering him to remain there. He himself took the seat -between the two maidens. But they both arose at once and went to the -place where Hatʻhondas was then seated and again sat down on each side -of him. Now the old man again arose, and going over to the place where -the three were seated he seized the young man, his nephew, by the arm -and shoved him across the fireplace to the other side of the fire, -while he once more seated himself between the maidens. But as the -maidens did not come to marry him they again arose quickly and, leaving -the old man, went over to the place where the young man was and sat -down on each side of him. - -The old man did not repeat his previous actions, but he sat silent for -a long time. At last the old man, addressing his nephew, said: “Oh, my -nephew! now verily you will marry. I will make the proper arrangements -and will put in order the place where you are accustomed to seat -yourself, because it is so very filthy and dirty, since you are foolish -and do filthy things in the place where you are accustomed to abide.” -But it was he himself who had swept all manner of dirt and filth over -the place and on the things belonging to his young nephew and so had -disgustingly soiled them. The uncle added: “For a while seat yourselves -herein this place while I clean and renovate the place and things -belonging to my nephew.” - -Then he proceeded to clean up the things and to make them fine in -appearance, for he carefully swept and dusted everything belonging to -his nephew. A bearskin and a deerskin and a beaver skin he carefully -spread over the couch of his nephew and caused the latter to be covered -entirely with furs and skins. - -The two maidens again took their seats beside him as his wives, for he -indeed married them. Then the uncle said to his nephew: “Now you have -married. Come, now, I do not know whether these two women have brought -with them that which confirms customarily the marriage of people one to -another, which usually is 20 loaves of marriage bread, commonly called -by the Seneca deganăʼhoñsdiăʼgoⁿ.” One of the women, replying, said: -“So let it be as you have indicated.” Taking up the basket and going -over to the place where he sat, she said: “These are the things of -which you are telling,” and placed the basket between his feet. He just -kept his eyes on the proceedings while the woman returned to her seat. -The uncle uncovered the basket of marriage bread and took from it the -20 loaves of marriage bread, saying with some warmth: “The matter has -been fulfilled, for she has given me the marriage bread, which has -confirmed the matter. It certainly has been fulfilled according to the -custom of marrying.” - -Now the head of Hatʻhondas, his nephew, was literally covered with -sores and scabs, so the uncle said to him: “Oh, my nephew! come hither. -Come!” The nephew went over to where his uncle was sitting, whereupon -the old man said: “I am going to attend to you for the purpose of -dressing you and cleaning you.” Near at hand hung the bladder of a -bear, in which there was a quantity of sunflower oil, or butter. Out of -this receptacle he took a quantity of the sunflower oil, or butter, in -the palm of his hand and anointed the head of his nephew with it. He -repeated this act until he had completely saturated the hair with the -sunflower oil. Further, he poured three handfuls of the sunflower oil -on his nephew’s head. The two young women, who merely looked on, only -marveled at what they saw. All at once they saw the uncle remove a cap -of scabs from the head of his nephew. No more scabs were left on his -head, which now looked clean and handsome. - -It happened that on the young man’s forehead two feathers stuck out, -which were set side by side, one red and the other blue. These, which -were set side by side, were about so long [indicating with the hand]. -The old man said to his nephew: “This ornamentation is very -unbecoming”; so he pulled first the one feather and then the other. -Then he said: “This is fine. Go over to that place, and there you must -stand, facing this way. I will look at you, for I do not know how -handsome you are.” The young man went to the place indicated and faced -his uncle. The latter eyed him carefully and critically as he stood -there under review. Suddenly the old man said: “Come hither. Come back -here again. I am not at all satisfied.” When the nephew had come up to -him the uncle again poured sunflower oil into the palm of his hand, -with which he carefully anointed the face of his nephew. Then he said: -“Again go to that place and face me again.” The nephew again went there -and faced his uncle. Once more the old man critically eyed his nephew, -finally exclaiming, “You are such a fine-looking young man that there -is nowhere living another young man as handsome. Now come to me. This -is what you shall be named: Doädanegeñ you shall be called; and in all -the distant places where people dwell the sound has gone, saying of -you, ‘He is the great hunter of all kinds of animals.’ Your name is one -which is obeyed, and which is heard in distant places of the land. -Again take your seat in yonder place.” So the nephew resumed his seat. - -Then one of the two women, the elder, said: “I am exceedingly thankful -that our husband is so fine-looking a man.” To this the younger -answered: “As to me, I will cherish him. I myself will love him. I will -do only whatever it may be that he sees fit to ask me to do.” When -night came on they lay down to sleep, the young man lying down between -the two women, so that Hatʻhondas had a wife on each side. It now came -to pass that the elder one could not fall asleep. Hatʻhondas, however, -was fast asleep, and she most of the time kept looking at him as he lay -asleep. As to the other wife, she was sound asleep, indeed. Daylight -came, and the elder one had not slept at all during the entire night. -Then the two sisters set to work preparing their morning meal. So, as -soon as the food was cooked they began to eat it; and they took up a -share for the old man, who sat on the opposite side of the fire. They -themselves ate together on their own side of the fire—Doädanegeñ and -his wives. - -When all had finished eating the old man said: “Oh, my nephew! you must -begin to travel over the earth. You must be very circumspect and -careful because there are traveling about many kinds of beings which -are full of the highest potency of evil orenda. You must go out to hunt -for any kind of game animals, it may be. It is possible for you to kill -them, it is true, for you are not susceptible to the influence of evil -orenda.” So the nephew started out to hunt. He remarked to himself: “I -wonder whether what my uncle said is true, indeed. I will begin with -raccoons.” - -As he went along he saw a standing tree greatly scarred with claw -marks. Climbing this tree he found a nest of raccoons. From this he -pulled out a raccoon, which he threw down; then taking out another -raccoon he threw it also to the ground, and then another and another. -Finally he said: “I do think these will do.” He now descended from the -tree, and when he reached the ground he said: “I am, perhaps, strong -enough to carry these bodies home on my back by means of the forehead -strap.” So he set to work packing the bodies into a bundle, by laying -down his forehead strap and placing the bodies of the raccoons on it -and then binding the ends of the strap around them in such manner as to -make a closely bound bundle. When he had completed this task he took up -the pack and placed it on his back in such wise that he carried it by -means of the forehead strap, as was the custom at that time. Then he -started for home. With the bundle on his back he reached his home. -Casting the bundle down indoors, he said: “Oh, my uncle! dress these, -if you will.” - -Then, truly, the old man set to work dressing the raccoons, exclaiming: -“Hōʹ, my nephew! All has happened for good. Ever since you were small I -have been attending to you. As you were growing up I took care of you -and I pitied you. Now, in turn, you have grown to manhood. So it is, I -have been accustomed to think that this would come to pass. Now these -bodies lie here as a fulfillment of my hopes; so I am very thankful.” - -Then the old man skinned the raccoons, and when he had completed his -task he said, delightedly: “With these skins I will make for myself a -robe. You must go to hunt again. These things are to be cooked in only -one way; they must be cooked by being boiled down.” He told this to the -two wives of his nephew, asking them whether that was not the right way -of cooking raccoons. Then the two women, arising, proceeded to dress -the raccoons. When they had dressed them they set the kettle over the -fire and started the raccoon meat to cooking. When it was cooked it was -indeed boiled down in the manner suggested by the old man. Then the two -women placed the meat on bark trays, and all began to eat. The old man -kept on saying: “Hōʹ, I am thankful, thankful, thankful.” - -The next morning Doädanegeñ again went forth to hunt. As he traveled -through the forest he finally came to a tree all over the outside of -which he saw many claw marks. Hence he decided to climb it to see -whether there was any game in the hollow of the trunk. As on the former -trip, he found raccoons in the hollow of the tree, which he proceeded -to drag out. He would put his arm into the hollow of the rotten old -tree, drag out a raccoon, and throw it to the ground, repeating this -process until he had thus dragged forth six or seven raccoons. Then -exclaiming “I believe that I have now killed a sufficient number,” he -again descended the tree to the ground. Again he laid out his forehead -strap, whereon he placed the bodies of the raccoons which he had -killed. They made a large load. He bound the bodies into a bundle ready -to carry. Placing this on his back so that he could carry it by means -of his forehead strap, he again started for the lodge of his family. -Having returned home, he laid his pack down indoors, before the place -where sat his uncle, who could only exclaim: “Hōʹ! I am so thankful; -hōʹ! I am so thankful. Perhaps, now, I can complete my robe with these -eight skins.” Then the old man skinned them, and when he had completed -this task he proceeded to stretch and dry the skins in the usual manner -on frames of wooden sticks. As soon as they were dried he made himself -a robe, which was very beautiful when he had completed it. So it came -to pass that he had a raccoon-skin robe with which to cover himself. - -Continually, indeed, did the two women cook and prepare food for the -family, and all lived in the greatest contentment. It came to pass that -the elder sister said to the younger: “Let us go to fetch wood, for it -is the custom for those who are living in their husband’s lodge to -gather wood.” They two then went forth from the lodge toward the -neighboring forest. There they saw a standing tree which appeared to be -fit for their purpose. The elder carried with her a round, hard, white -stone, which she struck against the tree, making a sound which was -heard everywhere, and the tree fell into a heap of firewood. The two -women proceeded to make themselves loads by laying together the strips -of wood. They placed thus in two heaps the whole of that great tree. -When they had finished their packs, placing them on their backs, they -started for home. When they reached the doorway they separated, and -standing on opposite sides of the lodge, they untied their forehead -straps, whereupon their packs fell to the ground, growing into such -great heaps that the lodge was quite surrounded with firewood. Then the -two reentered the lodge, and the elder said: “One who is in the lodge -of her husband’s family is customarily expert in preparing wood.” This -she said to the old man, the uncle of her husband. The old man replied: -“Hōʹ! I am very thankful.” - -At this time some women who lived in a distant place learned that -Doädanegeñ had grown to manhood. There were four persons in this family -of women—a mother and her three daughters. The mother, addressing her -daughters, said: “Now, my children, you must go after him to secure him -for a husband. And you, the eldest, shall be the first to go in quest -of him.” Then the three daughters commenced to make the marriage bread -(deganahoñdyăʼgoⁿ). They began their task by preparing the flour corn -by boiling in ashes to loosen the husk of the grains, afterwards -washing the grains in clean water and pounding the corn into meal in a -wooden mortar with pestles of wood. The three sisters united their -labors in the preparation of this bread. The sounds made by the pestles -were tuʻ, tuʻ, tuʻ, tuʻ, tuʻ. It was not long before they had prepared -the needed 20 cakes of marriage bread. - -When the bread was ready it was placed in a basket made for carrying by -means of the forehead strap. Then the mother said to the eldest -daughter: “Come to me.” The daughter obeyed her, and the mother began -to comb her hair; she also anointed it with oil of a fine smell. Then -she braided her hair, tying it so close with a string that the eyebrows -were drawn up to the extent that the eye-sockets had quite disappeared. -Then the mother said to her daughter affectionately: “Now, go you to -that distant place where Doädanegeñ moves, and I expect that by all -means you will bring him back with you. Have courage. Very certainly it -is safe, that by which you shall cross this lake.” Then she placed the -basket of bread on her daughter’s back so that it might be carried by -means of the forehead strap. - -Thereupon the eldest daughter started away. Having indeed arrived at -the settlement in which dwelt Doädanegeñ, she took position a long -distance from his lodge and watched for him a very long time, but was -not able to see him. Suddenly, Doädanegeñ came out of his lodge and -looked around. The young woman was just a short distance aside, -watching him. Then he started on his hunting trip, for he had not -detected the presence of the young woman. She kept her eyes on him as -he walked away and finally disappeared in the distance. Swiftly now the -young woman pursued him with the determination of finding him. She had -followed him a very long distance when suddenly, as she kept looking -ahead, she saw him climbing a large tree. Going toward that tree -undetected, not far from it she stopped still. The raccoons were coming -out one after another with great rapidity and verily there was a high -pile of bodies. The maiden stood there watching Doädanegeñ at work. -Moving up close to the tree, she exclaimed: “Do you come down again -from the tree. Perhaps you are now bringing down the last one.” But all -at once a yellow hammer cried out Kwĕⁿʻ, kwĕⁿʻ, kwĕⁿʻ, and she saw it -flying along the edge of the forest, crying as it flew. In bitter -chagrin the maid exclaimed: “Oh, how provoking it is! Doädanegeñ has -made me angry,” and taking from her back the basket of marriage bread, -consisting of 20 cakes, she emptied the basket to one side of her and -then started homeward. - -Having reached her home, where her sisters and her mother awaited her, -she was asked by the latter: “Well, what has happened so serious that -you have returned without bringing him?” The young woman replied: “I -have not the ability to do anything with him, because, I think, he is -immune from my orenda—he is, indeed, immune to enchantment.” The mother -answered: “Truly I do not depend on you because you are so incapable, -so weak (in orenda). So now my youngest daughter shall go, for truly I -do depend on her so much. Now, then, do you prepare the basket of -marriage bread, which must consist of 20 cakes.” - -With a cry of “Come, now,” they set to work pounding the corn into -meal, and after making the meal into 20 cakes they boiled them, and -when they were cooked they placed them in a basket suitable for the -purpose. Then her mother set to work dressing the hair of her youngest -daughter; she oiled it with fine bear’s grease and braided it into many -fine braids. She braided it very close and wrapped the braids so tight -that the maiden seemed not to have any eyebrows left. When the mother -had finished the task of dressing her daughter and had instructed her -as to what she should do to insure success on her way, the basket of -marriage bread was placed on the young woman’s back. Finally her mother -said to her: “Have courage. You certainly are able to conquer him. I -depend on you to bring Doädanegeñ back with you.” - -Then the young woman started on her journey. She carried the basket on -her back by means of the forehead strap. Finally she reached the -settlement to which she had been sent. There, not far away from the -lodge of her intended victim, she concealed herself in various places -the better to keep a watch on the lodge. She hid from place to place -for a long time without seeing her victim. But finally she was -surprised to see him come out of the lodge and after looking around -very carefully start away. She tracked him, and after pursuing him for -a long time she saw him in the distance high up in a tall tree. She -concealed her presence from him as best she knew how. She would get -behind a tree and move nearer the tree on which her victim was. Then, -slipping quickly around another, she kept drawing nearer and nearer to -him, for she was determined to conquer him. Finally she reached the -tree without being perceived and there she sat down, leaning against -the tree. She placed there beside her the basket of marriage bread. She -saw the raccoons falling down one after another without interruption. -For a long time she remained there very quiet. Meanwhile Doädanegeñ -looked around suspiciously, first taking in the entire horizon and then -the ground below; then he descended the tree very slowly, until finally -he reached the ground on the side opposite the spot where the young -woman was sitting. At this time the maiden, quickly arising, went -swiftly around the tree to the place where Doädanegeñ stood. He could -do nothing to escape. He looked at her with a smile of defeat and was -astonished to see how beautiful the maiden was. She was, indeed, far -prettier than his wives were, although they, too, were fine looking. -Then the victorious maiden said to him: “Rest yourself. Perhaps you are -tired, for you have been continually climbing high up in the trees. You -must sit down and rest your head in my lap, and I will dress your hair. -You must face me when you sit in front of me.” - -So Doädanegeñ took the seat indicated by the young woman, placing his -head in her lap. She removed the vermin and snarls from his hair, being -at this task a long time. So, indeed, the young man fell asleep, and, -perhaps, she caused him to sleep soundly. Finally, she said to him in a -loud voice, “Well, awake thou,” whereupon all his members moved. Then -she placed him in her bag and emptied her basket of marriage bread. -Then, after fastening a forehead strap to her pack, she placed it on -her back, carrying it by means of the strap. It was very heavy, and he -was asleep. Far away from the place where she had conquered him there -was a very steep rock. On this the young woman seated herself and -proceeded to unwrap her pack. She bound a band around the head of the -young man; then she called to him, saying, “Awake thou!” She used all -her might of voice in saying again, “Awake thou!” - -Suddenly the young man awoke, and the young woman said to him: “Dost -thou recognize this place?” He looked around to see whether he had any -knowledge of the place, and said in reply: “I know this place. Here is -where my uncle and myself take the moose while out hunting.” Answering -him, the maiden replied: “It is true. You do know this place. I think -that, perhaps, I can not do better than to hunt the vermin in your head -again. Again you must face the place you did once before.” So he sat -down facing the young woman, resting his head in her lap. The young -woman again searched his head for vermin, while he meekly faced her -person. - -Again he fell asleep, and again his sleep was very sound, so truly, -when the young woman again said, “Awake thou!” it was impossible for -him to awake. Again she wrapped him in her bag, which she took on her -back again, carrying the pack by means of the forehead strap. She then -started for home. Arriving at the shore of the lake, she again awakened -him, saying to him, “Awake thou!” But it was a very long time before he -awoke. When he did so, she said to him: “Well, dost thou know this -place?” After looking around a while, he replied: “I recognize this -place. It is here that my uncle and myself engage in fishing.” She -replied merely: “So be it. Now again I will search for vermin in your -head, and again thou must face the same place that thou didst the last -time I cleaned thy head.” So she again searched for vermin in his head. -It was not very long before he again was fast asleep with his head on -the lap of the young woman. Thereupon she bound him up once more in her -bag and again placed the pack on her back, carrying it by means of the -forehead strap. - -When she arrived at the place wherein abode her sisters and mother they -were surprised that she returned carrying a pack on her back. Throwing -the pack on the ground in the lodge, she said to her mother and -sisters, “Verily, Doädanegeñ is contained in the pack. Do you now take -him out of it.” Then her mother said to her, “Oh, my daughter! I am -thankful that the matter has been accomplished, because I depend on -you.” Then, addressing herself to the sleeping young man, she said: -“Oh, my son-in-law, awake thou!” but it was a very long time before he -awoke. He arose, and going aside, took a seat there. He was greatly -surprised by the beauty of the inmates of the lodge and their mother, -too. When night came on Doädanegeñ shared the bed of the young woman -who had brought him back with her. - -In the meanwhile, the next day, the younger one of his wives said to -her elder sister: “These women who live far from here have taken our -husband away from us; it is they who have conquered him. Now, I will -now go after him. You must remain with the old man, his uncle.” -Thereupon the old man began to weep because he did not know where his -nephew was. He lamented, saying “Hāʹgiʻ, hāʹgiʻ, giʼ; 10 years will -pass before I shall give him up, hāʹgiʻ.” - -Then the younger wife started, saying: “I will go to fetch him back -home.” So she departed, leaving her elder sister to remain with the -uncle of Doädanegeñ. Finally she arrived at the tree in which her -husband was accustomed to hunt for raccoons. She could see plainly the -trail left by the woman who had accomplished his seduction and then -carried him away. Then she started on farther. Again she sang the song -in which she used the following words: “Hăʻhowi, hăʻhowi, hăʻhowi; I am -going to hunt for the person, hăʻhowi, hăʻhowi, of Doädanegeñ wherever -he may be, hăʻhowi, hăʻhowi, I am going to hunt for the person of -Hatʻhoñʹdas (The Obedient), ĕʼ ĕⁿʻhĕⁿʻ.” Thus she traveled on. - -At last she reached the settlement in which lived the wicked four -women, the mother and her three daughters. She was surprised to see a -short distance away the lodge she was seeking. She stood there for a -moment, listening very intently for any sounds that she might be able -to hear from the lodge. She was greatly surprised to hear her husband -therein weeping; she recognized his voice. At once she rushed forward -to the side of the lodge, and peering through the crevices in its bark -walls she was surprised to see Doädanegeñ standing there weeping as he -was being tortured with fire. The mother stood there holding a basket -in her hands, at the same time drawing brands out of the fire, with -which they touched their victim around the ears, causing him to weep. -The tears which he shed were wampum beads, which were caught on a -buckskin spread out on the ground for the purpose. Then the old woman -would gather the beads into her basket. - -His wife saw this taking place—a provoking sight—and without any -thought of what was going on and regardless of any fear as to -consequences she rushed into the lodge and, seizing her husband, drew -him out of the lodge. As soon as they had come out she called in a loud -voice: “Hither do ye come, you brave ones, my own guardian beings, ye -small humming birds.” And they two, wife and husband, quickly ran -around the lodge, the wife shouting exultingly, “Let no person -whatsoever escape from the lodge, no matter how great a wizard he or -she may be; let the top and the bottom and the sides of the lodge be -closed up, and let the lodge become red hot. Have courage, my guardian -beings, have courage.” These came to her aid, making the sound dauñʻʹ -while they worked. Suddenly the lodge burst into flames, and then the -imprisoned women wept—the unfortunate mother and her daughters. Slowly -the sounds they made in their frantic efforts to escape died away to -silence. - -Then the young wife said to her husband, “Now, let us go to our home.” -So they started; but the husband could scarcely walk because he had -been so cruelly tortured. Finally they reached the lake, whereupon the -young wife said, “Hither do thou come to give us aid, thou the great -leech, as thou art called.” Just then they saw it make its appearance -above the water in the middle of the lake. It was not long before it -came up to the place where they two were standing. Then the young woman -said to it, “Do you help us two, for we are to be pitied, my husband -and myself. He is named Doädanegeñ, a famous name. We two will mount on -your back, so now make a straight course for the place whence we two -have departed.” The great leech, obeying the young woman’s command, -bore them across the lake to their own shore. Then the young woman -gratefully thanked it, saying, “I am thankful, and I make my -acknowledgments to you for aiding us. Now you are again free.” - -So husband and wife returned to their home whence they had gone on this -adventure. When they had arrived near the lodge the young man overheard -his uncle weeping within it. He heard him singing his lamentation, “Oh, -my nephew! my nephew, my nephew, 10 years will be the limit of my -mourning for you. It will be 10 years before I will give you up.” In -addition to this he sat near the fire and was engaged in dipping up -with a paddle burning coals and hot ashes, which he poured on the top -of his head. He had, indeed, already burned or scorched off all the -hair. The nephew found him only half alive. When the nephew entered the -lodge he said tenderly, “Oh, my uncle! I have now returned home.” But -the wretched old man would not cease his weeping and self-humiliation. -Then the nephew grasped the old man, saying, “Oh, my uncle! I have now -returned home. It is I, Doädanegeñ, who have returned home.” The aged -uncle, recognizing his nephew, whom he believed dead, exclaimed, “Wuʼʹ! -Is it indeed you? I am thankful that you have returned home. Do not -hereafter go to distant places. You must remain at home with us. You -can hunt in places which are not far from here, because now the time is -at hand when this elder one of your wives is about to become a mother, -so you must be near her.” - -This is the story of Doädanegeñ. This is the end of the story. - - - - - -138. THE LEGEND OF DOÄʻDANEʹGĔⁿʼ AND HOTKWISDADEGĔⁿʼʹĂ - - - Hodinoⁿʹsōt giʼʹoⁿʻ neʼʹ neʻʹ Dooäʼdanēʹgĕⁿʼ hayāʹsoⁿ neʻʹ -Their (an.) lodge stands it is said. That (it is) the Dooäʼdan& emacr;ʹgĕⁿʼ he is called, is named the - - hagĕⁿʹdjĭ. Dāʹ neʼʹ nāʹeʻ neʻʹ haksăʼʹgõwā, neʼʹ neʻʹ hauñwâⁿʹdĕⁿʼ -he, the old one. So that (it is) truly (of course) the he, the youth, large child, that (it is) the his nephew - - Tkwisdadegĕⁿʼʹăʻ (i.e., Hotkwisdadegĕⁿʼʹăʻ) neʻʹ neʼʹ hayaʹsoⁿ. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, -Tkwisdadeg&eb reve;ⁿʼʹăʻ (i.e., Hotkwisdadegĕⁿʼʹăʻ) the that he is called. is named. So now, (then) it is said, - - yadōʹwäs neʼʹ neʻʹ yadădīʹwâⁿdĕⁿʼ. Agwasʹ skĕñʹnoⁿʼ, giʼʹoⁿʻ, -they two (n.) kept hunting that (it is) the they two (an.) uncle and nephew. Verily, Indeed, (it) peace it is said, - - yĕñnoⁿʻʹdoñnyoⁿʻ deniʼdyoⁿʼʹsʻhoñ. Dāʹ diawĕⁿʼʹoⁿʻ oʼʹwāʼ hodīʹgoⁿ -they two (an.) kept on thinking two they two (an.) dwelt together. So, constantly, it meat (n.) they (masc. pl.) it-ate. - -neʻʹ yadădīʹwâⁿdĕⁿʼ Agwasʹ awĕñnotgäʹdeʼ heʹõñweʻ deniʼdyoⁿʼʹsʻhoñ. -the they two (an.) uncle-nephew (are). Verily, it pleasant (is) there where two they two (an.) lived, dwelt together - - Neʹ khoʻ deʼgatgăʼʹhoʻ soñʹgāʼ deʼenâñʹgeʼ. -There in that place and not anywhere (nowhere) some one (an.) not one (an.) dwells. - - - Agwasʹ oʼyoʹnisʻheʼt, giʼʹoⁿʻ, neʼʹhoʻ niyoʼʹdĕñ, oʹnĕⁿʻʻ giʼʹoⁿʻ, -Verily, Indeed, it remained long, was long time, it is said, (there) thus so it (n.) state was, now (then) it is said, - -neʻʹ hagĕⁿʹdjĭ wāiʹĕñʼ, “Hīʹwâⁿdĕⁿʼ, oʹnĕⁿʻ hEʻʹoñweʻ hoʼʹseʻ hīʹgĕñ -the he, the old one he it said, “Oh, my nephew, now, then there where thither thou go that it-is - - diyogoñʹwandeʼ. Neʼʹhoʻ hĕⁿsaʹdyĕñʼ ĕnsadauⁿʻdiʹyos-khoʻ, -there it-lunate-stream-washed bluff (is). There thither thou wilt seat thyself will-thy ear fine make (it)-and, - -ăʹdĭʼgwăʻ waiʻʹ ĕⁿsāʹoñk hăʼʹgwĭs̆dĕⁿʼ.&rd quo; Gădōʹgĕñ hăʼʹgwĭsdĕⁿʼ ĕⁿsāʹoñk heʹoñweʻ -whatsoever of course wilt thou-it hear something.” It-certain is something wilt thou-it-hear there where - - hĕⁿsiʼdyoñʹdāk.” -there wilt thou be abiding.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, waaʻʹdĕñdĭʼ neʻʹ Hotkwisdadegĕⁿʼăʻ neʼʹhoʻ wăʼheʼʹ heʹoñweʻ -So now, (then) it is said, he started, departed, the Hotkwisdadegĕ ⁿʼăʻ there thither he went there where - - dyogoñwanʹdeʼ. Dāʹ deʼaonisʻheʼʹoñʼ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ wăāʹyoⁿʼ. Dāʹ -there it-lunate-stream-washed bluff (is) So not it was a long time now (then) it is said, there did he arrive. So - - oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹ gwāʹ, waiʻʹ, dăgasʹnyeʼ t neʻʹ oʼōʹwāʼ,” giʼʹonʻ, waiʹĕñʼ neʻʹ -now (then) it is said, That (it is) only, truly, thence it spoke the owl,” it is said, did he-it say the - -hauñwâⁿʹdĕⁿʼ neʻʹ Hotkwisdadegĕⁿʼʹăʻ. - his-nephew the Hotkwisdadeg ĕⁿʼʹăʻ. - - -Dāʹ oʹnĕⁿʻ diqʹ neʻʹ honoʼʹsĕⁿ gondăʹdieʼ (gondaʹdjieʼ) hōʹgwā wāāʹyĕñʼ neʻʹ hoʻsʻhogwăʻʹdă, -So now (then) besides the his uncle at once, (right away) (modern form) aside did he-it lay the his-pipe - - dondāāʹdăʼt-khoʻ găʹsnoⁿʼ găgăʹwĭsăʼ neʼʹ dondāʹăk-khoʻ oʹnĕⁿʻ giʼʹsʻhäⁿ heʹoñweʻ -thence he arose (and) stood-and it-bark it-paddle that thence he-it took up-and now (then) it seems there where - - honadegăʼʹdōⁿʻ neʼʹhoʻ wāādjisʹdōdjĕnt-khoʻ, dāʹ neʼʹhoʻ hogwāʹsʻhoñ iʹyad neʻʹ hauñʹwâⁿdĕⁿʼ -they (pl.) fire have kindled there did he-it-fire dip up-and so there aside just he stood the his-nephew - -neʼʹhoʻ wauñʹtʻhoʼ honoʼĕñgĕñʹyăd neʻʹ odjisdăʼʹsʻhoⁿʼ, dāʹ oʹnĕⁿʻ diqʹ waiʹĕñʼ, - there did-he-it pour his-head-top of (on) the it-fire nothing but, so now (then) besides did-he-it say, - - “Deʼneʼʹ deʼgīʹdoⁿ.” Dāʹ oʹnĕⁿʻ nāeʻʹ neʻʹ hauñwâⁿʹdĕⁿʼ oʼtʻhăʻʹsĕⁿʹt&t comma;ho neʼʹ gaiyoñʹnĭʻ -“Not that (it is) not I-it-mean.” So now (then) truly the his nephew did he weep that it-matter causes - -neʼʹ neʻʹ odjisdăʼʹsʻhoⁿʼ honoʼĕñʼʹgeʻ oʼwăʼʹsĕⁿʼt, dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, honăkdăʼʹgeʻ wāādyăsʹʻhĕñʼ, -that the it-fire nothing but his-head-on did it fall, So, now (then) it is said, his-couch-on did-he-s elf prone lay, - -neʼʹhoʻ hoʹgwā wāāʹdyĕñʼ hĕⁿʹoñweʻ hădyĕñʹdăʻʹgwă&mlapo s;, neʼʹ sĕⁿʼʹĕⁿʻ - there aside did he-self seat there where he-self-seats customarily, that (it is) because - - dōōdidjĕñʹoñt. -two-they-fire have between them. - - -Dāʹ neʼʹ diqʹ oʹnĕⁿʻ nāʹeʻ waĕⁿniʹʻhĕⁿʼ neʻʹ hăsdāʻʹhăʼ, dāʹ oʹnĕⁿʻ diqʹ waiʹĕñʼ, “Gĕñʻʹ -So that besides now (then) verily did he-it stop the he weeping (is), so now (then) besides did he-it-say, “Alas, - - oʹnĕⁿʻ oñgidĕⁿsʹtʻheʼt; oʹñĕⁿʻ waiʻʹ wāāknoⁿʹgoñdĕⁿʼ neʻʹ āknoʼʹsĕⁿʻ. Dewĕñʹdoⁿʻ neʼʹhoʻ -now (then) I pitiable have become now (then) truly he-me-abuse d has the my uncle. Not-ever before thus, so, - - deoyeʹoⁿʻ.” neʼʹhoʻ hĕⁿʹoñweʻ dyogoñʹwandeʼ wăāʹdyĕñʼ. Dāʹ oʹnĕⁿʻ -so he-it has done.” these (thus) there where it-valley-cliff stands did he seat himself. So (then) now then - - diqʹ tʻhāʹdyēʼ. Agwasʹ oʼyonisʹʻheʼt neʼʹhoʻ -too, besides so he kept quiet. Verily, just, it lasted a long time, it was a long time thus (there) - - niyoʼʹdĕñ. -so it was (situated). - - - Dyĕñgwăʻʹsʻhoñ oʹnĕⁿʻ dăgasʹnyeʼt, “Wuʹ, wuʹ, wuʹ, wuʹ, wūʹ,” oʼʹgĕⁿʼ. Oʼʹowāʼ, giʼʹoⁿ, -Suddenly, all at once, then (now) thence it-spoke “Wuʹ, wuʹ, wuʹ, wuʹ, wūʹ,” it-said. Owl, it is said, - - nāʹe dăgasʹnyeʼt. Dondāadăsʹdăk neʻʹ hăksăʼʹgōwā waiʹĕñʼ-khoʻ, “Neʼʹ noñʹ hĕñʹdoⁿʻ -indeed, verily thence it-spoke. Thence he arose suddenly the he-youth (is) he-said-and, “That perhaps he-it-means - - nāāknoʼʹsĕⁿ,” hăʼdoñsāĕⁿʻʹdāt-kh oʻ, wăʼoʹsnowĕⁿ. Dāʹ oʹnĕⁿʻ hoñsaāʹyoⁿʼ -the-he-my-un cle (is),” hence-he ran (=showed heels) -and it-in-haste-was. So now (then) there again he returned - - oʹnĕⁿʻ, giʼʹoⁿʻ, waiʹĕñʼ neʻʹ haʹgĕⁿdjĭ, neʼʹ neʻʹ Dooäʼdaneʹgĕⁿʼ, “Aⁿnaⁿʼoʻʹdäⁿʼäⁿ -now (then) it is said, did-he-it-say, the he-elder one, (is) that (it is) the Dooädanegen, “What thing is it - - oʼsāʹoñk? Hauʼʹ, oʹnĕⁿʻ satʻhyoʹwĭʻ.” -didst thou-it hear? Come, now then do thou-it-tell.” - - - “Niyoʻʹ,” waiʹĕñʼ neʻʹ Hotkwisdadegĕⁿʼʹăʻ. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ waiʹĕñʼ, -“So be it,” did he-it say the Hotkwisdad egĕⁿʼʹăʻ. So now, (then) it is said, the he-elder one (is) did he-it say, - - “Tcikwasʹ yāʹeʼ. Gaʹnyoʼ yāʹeʼ ĕⁿwagyĕñʼgwadēʹgĕⁿ& mlapos;. Agwasʹ ĕⁿwagedjeoʹdăʼk neʻʹ oʹnĕⁿʻ -“Just a moment first. As soon as first will it-my-tobacco burn (light). At all events will I smoking be the now (then) - - ĕⁿsatʻhyoʹwĭʼ neʻʹ năⁿʼʹot oʼsāʹoñk.” Dāʹ oʹnĕⁿʻ nāʹeʻ, giʼʹoⁿʻ, -wilt thou-it tell the kind of thing didst thou-it hear.” So now (then) verily, indeed, it is said, - - wăayĕⁿʼʹgoʻ wăādeʹgăʼt-khoʻ neʻʹ hoʻsokwaʻtāʹkoñ. Dāʹ neʻʹ oʹnĕⁿʻ wăadyĕñnoʼkʹdĕⁿʼ -did he-it-tobacco put in did he-it light -and the his-pipe-in. So the now (then) did he-it-task end (finish) - - oʹnĕⁿʻ, giʼʹoⁿʻ, dăayĕⁿʼgwădyĕñʹt&t comma;hoʼ. Dāʹ oʹnĕⁿʻ diqʹ waiʹĕñʼ, “Hauʼʹ, oʹnĕⁿʻ -now (then), it is said, thence did-he-it-smoke draw. So now (then) besides did-he-it say, “Come, now (then) - - satʻhyoʹwĭʻ neʻʹ naⁿʼʹot oʼsāʹoñk.” -do thou-it tell the kind of thing didst thou it hear.” - - -Dāʹ oʹnĕⁿʻ wooʹnoⁿʼgāāʼ neʼʹkhoʻ neʻʹ wăʼodiyăʼdaʹĕⁿʼh eʼt neʼʹkhoʻ neʻʹ wayadyăsʹʻhĕñʼ -So now (then) they retired for the night that-and the their bodies came to rest that-and the they (two) lay supine - -neʼʹ neʻʹ yadădiwâⁿʹdĕⁿʼ. Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ wăʼoʹʻhĕñʼt dāyātʹgĕⁿ, neʻʹ -that the they (two) (are) uncle and nephew. So that besides the now (then) it-day-dawned thence they (two) arose the - - yadădiwâⁿʹdĕⁿʼ, neʼʹkhoʻ neʻʹ oʹnĕⁿʻ wāānikhwĕñʹdăʼt neʻʹ sedeʹʻtciăʻ -they (two) (are) uncle and nephew, that-and the now (then) they (two) eating food ceased the early in the morning - - oʹnĕⁿʻ, giʼʹoⁿʻ, khoʻʹ aʹeʼ waiʹĕñʼ neʻʹ hăgĕⁿʹdjĭ, “Hauʼʹ, hiwâⁿʹdĕⁿʼ oʹnĕⁿʻ -now (then) it is said, and again did he-it say the he elder one (is), “Come, my nephew now (then) - - săsadāoⁿʻdiyosdāʹnoⁿ&tcomma ;, neʼʹhoʻ aʹeʼ giʼʹsʻhĕⁿ hĕⁿʻsāʹdyĕñʼ heʹoñweʻ -again thou to listen attentively do go, there again perhaps, I think, there wilt thou thyself seat there where - - diyogoñwanʹdeʼ, heʹoñweʻ nisĕñnigodāʹgwĕⁿʻ neʻʹ tēʹdĕⁿ.” -there valley-cliff stands, there where thence thou didst arise from sitting the yesterday.” - - - Deʼaonisʻheʼʹoⁿʻ oʹnĕⁿʻ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os; oʹnĕⁿʻ aʹeʼ wāāʹʻdĕñdĭʼ. Neʻʹ oʹnĕⁿʻ neʼʹhoʻ -Not it long time (is) now (then) the he nephew-ship (is) now (then) again did he start. The now (then) there - - wāāʹyoⁿʼ oʹnĕⁿʻ naʹeʻ neʼʹhoʻ wāāʹdyĕñʼ heʹoñweʻ diyogoñwanʹdeʼ khoʻʹ neʻʹ oʹnĕⁿʻ -did he arrive now (then) truly there did he self seat there where there valley-cliff stands and the now (then) - -aʹeʼ wāādauⁿʻdiʹyos. Dyĕñʹgwăʻ-seʹ oʹnĕⁿʻ, giʼʹoⁿʻ, dăgasʹnyeʼt gwasaʹ neʼʹhoʻ -again did he listen attentively. Suddenly now (then), it is said, thence it spoke, cried out, just there - -doskĕñʹoⁿʻ, “Tcikĭsʹ, tcikĭsʹ, kĭsʹ, kĭsʹ,” oʼʹgĕⁿʼ. Tcoktcoⁿʹʻkhwĕñʼ, giʼʹoⁿʻ, dăgasʹnyeʼt. - near, “Tcikĭsʹ, tcikĭsʹ, kĭsʹ, kĭsʹ,” did it-it say. Fish-hawk, it is said, thence it spoke, cried out. - - -Dāʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā dondāādăsʹdăk hoñsāādakʹhēʼ khoʻʹ hĕⁿʹoñweʻ -So now (then) the he youth (is) thence he arose at once thence he running went and there where - - tʻhodinoⁿʹsot neʻʹ yadădiwaⁿʹdĕⁿʼ. Hoñsāāʹyoⁿʼ hĕⁿʹoñweʻ -there their lodge stands the they (two) (are) uncle and nephew. There again he arrived there where - - tʻhonadegăʼʹdoⁿʻ oʹnĕⁿʻ waiʹĕñʼ neʻʹ hagĕⁿʹdji “Aⁿʹnaⁿʼoʻʹdäⁿ&mlapo s;äⁿ -there they fire have kindled now (then) did he-it say the he elder one (is) “What kind of thing (is it) - - saoñgĕñāʹdieʼ? Hauʼʹ, oʹnĕⁿʻ satʻhyuʹwĭʻ.” Dāʹ oʹnĕⁿʻ dāāsʹnyeʼt neʻʹ Hotkwisdadegĕⁿʼʹăʻ -thou it hearing hast returned? Come, now (then) thou-it tell.” So now (then) thence he spoke the Hotkwisdade gĕⁿʼʹăʻ - - waiʹĕñʼ, “Niyoʻʹ. Oʹnĕⁿʻ ĕⁿkatʻhyuʹwĭʼ naⁿʼoʻʹdäⁿʼäⁿ agiwaiyĕñdāʹdieʼ.” Dāʹ neʼʹ diqʹ neʻʹ -did he it say, “So be it. Now (then) will I-it tell kind of thing I-it matter having return.” So that too the - - hagĕⁿʹdjĭ oʹnĕⁿʻ dāāsʹnyeʼt waiʹĕñʼ khoʻ, “Djigwasʹ yāʹeʼ ĕⁿgyĕñʼʹgoʻ -he elder one (is) now (then) thence he spoke did he it say, -and “Just a moment first will I-tobacco put in (it) - -aksokwăʻʹtăkoñ. Ganioʼʹ ĕⁿwagyĕñʼgwadeʼgĕⁿʼ oʹnĕnʻ ĕⁿsatʻhyuʹwĭʼ naⁿʼoʻʹdäⁿʼäⁿ - my pipe-in. Just as soon as will it me tobacco kindle for now (then) wilt thou it tell kind of thing - - wăʼsiwāʹoñk.” Dāʹ neʼʹ diqʹ, giʼʹoⁿʻ oʹnĕⁿʻ, wăayĕⁿʼʹgoʻ waādeʹgăʼt-khoʻ, -didst thou it matter hear.” So that too, it is said, now (then) did he tobacco put in (it) did he it light and, - - giʼʹoⁿʻ, neʻʹ hoʻsokwaʻʹdăʼ, dāʹ oʹnĕⁿʻ, oʹnĕⁿʻ nāʹeʻ neʼʹhoʻ hodjāʹod, neʼʹkhoʻ neʻʹ oʹnĕⁿʻ -it is said, the his pipe, so now then, now then truly there he-fire holds out, smokes that-and the now (then) - - dāāsʹnyeʼt waiʹĕñʼ neʻʹ hagĕⁿʹdjĭ, “Hauʼʹ, oʹnĕⁿʻ satʻhyūʹwĭʻ neʻʹ naⁿʼʹot -thence he spoke did he it say the he elder one (is), “Come, now (then) thou it tell the the thing - - oʼsāʹoñk.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ haksăʼʹgōwā dāāsʹnyeʼt waiʹĕñʼ khoʻ “Niyoʻʹ. -didst thou it hear.” So now (then) it is said the he youth (is) thence he spoke did he it say -and “So be it. - - Oʹnĕⁿʻ neʼʹhoʻ nĕⁿyāʹwĕⁿʻ. Neʼʹ gwāʹ oʼʹgĕⁿʼ, “Tcikĭsʹ, tcikĭsʹ, tcikĭsʹ, kĭsʹ, kĭsʹ.” -Now (then) there so will it come to pass. That only did it say, “Tcikĭsʹ, tcikĭsʹ, tcikĭsʹ, kĭsʹ, kĭsʹ.” - - -Dāʹ neʼʹ diqʹ neʻʹ Dooäʼdaneʹgĕⁿʼ oʹnĕⁿʻ, giʼʹoⁿʻ, hoʹgwā wāāʹyĕñʼ heʻʹ hoʻsʻhogwăʻʹdăʼ -So that too the Dooäʼdane&mlpri me;gĕⁿʼ now (then), it is said, aside did he it say the his pipe - - dondaadasʹdăk-khoʻ neʼʹ neʻʹ kaʹsnoⁿʼ gagāʹwĭʻsăʼ oʼʹtʻhăk-khoʻ waadjĭsdoʹdjĕn-khoʻ hĕⁿʹ-nieʼt -thence he arose instantly-and that the it-bark it-paddle did he it take-and did he fire dip up -and there where - -oñweʻ niʻhonadegăʼʹdoⁿ hogwāʹsʻhoñ iʹyad neʻʹ hauñwâⁿʹdĕⁿʼ neʼʹhoʻ wauñʹtʻhoʼ-khoʻ honoʼĕñgĕñʹyad. Dāʹ - so they fire have kindled aside-just he stood the his nephew there did he it pour -and his head, top of. So - -neʼʹ diqʹ neʻʹ haksăʼʹgōwā oʹnĕⁿʻ, giʼʹoⁿʻ, nāʹeʻ oʼhăsdāʹĕñʼ oʼtʻhăʹsĕñtʻhoʼ-kho&t comma;, neʼʹkhoʻ -that too besides the he youth (is) now (then), it is said, truly did he weep did he cry out and, that-and - -neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ, giʼʹoⁿʻ, waiʹĕñʼ oʼhasʹnyeʼt, “Deʼʹ neʼʹ deʼgīʹdoⁿ.” -the he elder one (is) now (then), it is said, did he it say did he speak, “Not that not I it mean.” - - -Dāʹ neʼʹ diqʹ nāʹeʻ oʹnĕⁿʻ neʻʹ hauñʹwâⁿdĕⁿʼ hōʹgwā wăāʹdyĕñʼ heʹoñweʻ hadyĕñdăʹʻkhwăʼ -So that too truly now (then) the his nephew aside did he self seat there where he it to sit uses - - sgadjäⁿonʹdĭʻ wăĕñniʹʻhĕñʼ heʻʹ hăsdāʹʻhăʼ. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, waiʹĕñʼ “Gĕñʼʹ, -one it fire side of did he it cease where he weeps, is weeping. So now (then), it is said, did he it say, “Alas, - - oʹnĕⁿʻ oñgiʹdĕⁿstʻheʼt. Oʹnĕⁿʻ noñʹ niʼʹăʻ neʼʹ nāʹeʻ otʼhāgĕñʻĕⁿʼgĕñ&ml prime;nĭʼ -now (then) it me poor has made. Now (then) perhaps I, poor me, that truly did he my orenda (magic power) overmatch - - waiʻʹ neʻʹ haknoʼʹsĕⁿʻ.” -I think the he my uncle (is).” - - -Dāʹ neʼʹ diqʹ oʹnĕⁿʻ wĕʼoʼʹgäʻ oʹnĕⁿʻ, giʼʹoⁿʻ waodiyăʼdaĕⁿʼʹheʼt -So that too now (then) it might become now (then), it is said, did they (their) bodies keep still - - oʼdhyadyăsʹʻhĕñʼkhoʻ. Ganioʼʹ wăʼoʹʻhĕñʼt oʹnĕⁿʻ, giʼʹoⁿʻ, wāyāʹdekhoñʹnĭʼ. Agwasʹ -did they (two) selves lay down. -and. As soon as did it day dawn now (then), it is said, did they (two) food eat. Just - -neʼʹsʻhoñ wāānikhwĕñʹdăʼt oʹnĕⁿʹʻkhoʻ āʹeʼ waiʹĕñʼ neʻʹ hagĕⁿʹdjĭ, “Hiwâⁿʹdĕⁿʼ, oʹnĕⁿʻ -that only did they food cease from now (then) and again did he it say the he elder one (is), “My nephew, now (then) - -āʹeʼ satʻhoñdatʹʻhăʻ, neʼʹhoʻ khoʻʹ āʹeʼ hĕⁿsāʹdyĕñʼ hĕⁿʹoñweʻ diyogoñwanʹdeʼ.” -again thou to listen do go there and again there wilt thou self seat there where there it valley-cliff stands.” - - Oʹnĕⁿʻ neʻʹ hauñʹwâⁿdĕⁿʼ dāasʹ— “Niyoʻʹ, neʼʹhoʻ nĕⁿyāʹwĕⁿ.” Dāʹ oʹnĕⁿʻ diqʹ -Now (then) the his nephew there he spoke “So be it, (there) thus so will it come to pass.” So now (then) too - -wāăʻʹdĕñdĭʼ. Wāāʹyoⁿʼ hĕⁿʹoñweʻ diyogoñwanʹdeʼ hĕⁿʹoñweʻ niʻhadyĕñdăkʹhwăʼ, -did he start. There he arrived there where there it valley-cliff stands there where there he self to sit uses, - - oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ wāāʹdyĕñʼ wāādauⁿʻdiʹyos-khoʻ, neʼʹhoʻ-sʻhoñ hanyoʻʹcyot -now (then), it is said, there did he self seat did his ears prick up -and, there-only he sat upright - - tʻhihodyēʹĕⁿʻsʻhoñ, dyĕñgwăʹʻsʻhoñ oʹnĕⁿʻ hotʻhoñʹdeʼ, giʼʹoⁿʻ, dayoñdĕñnōʹdĕⁿʼ neʻʹ -just he still remains-only, suddenly-just now (then) he it hears, it is said, thence she her song uttered the - - agoñʹgweʻ weĕⁿʹ-gwā. Dāʹ neʼʹ diqʹ wooʼnigoⁿäⁿyĕñʹdăʼt neʼʹ gwāʹ neʻʹ yeʹoⁿʻ neʼʹ neʻʹ -she human being (is) far away-toward. So that too did his mind seize it that just the she female (is) that the - - dyāgodĕñnōʼdăʼ, dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, wāʹeʼ neʼʹ noñʹ hĕñʹdoⁿ waiʻʹ haʼgiwāʹoñk,” -there she singing is, so now (then), it is said did he it think that perhaps he it means I think I matter have heard,” - - oʹnĕⁿʻ giʼʹoⁿʻ, daādăsʹdăk hoñsāādākʹheʼ osnoʹweʼ hĕⁿʹoñweʻ tʻhodinoⁿʹsod. -now (then) it is said, thence he jumped up thence he running went it swift is there where there their lodge stands. - - -Dāʹ neʼʹ oʹnĕⁿʻ hoñsāāʹyoⁿʼ neʻʹ neʼʹ hagĕⁿʹtcĭ, giʼʹoⁿʻ waiʹĕñʼ, “Gwēʹ. Dōʹ -So that now (then) there again he arrived the that he elder one (is) it is said, did he it say, “Look here. What - -hăʼgwĭsʹdĕⁿʼ sāoñgĕñʹādieʼ?” Neʼʹ khoʻʹ neʻʹ hăksăʼʹgōwā daāsʹnyeʼt waiʹĕñʼ, “Ĕⁿʻʹ.” Dāʹ - something thou it having heard return?” That and the he youth (is) thence he spoke did he it say, “Yes.” So - - oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ honoʼʹsĕⁿ waiʹĕñʼ, “Hauʼʹ, oʹnĕⁿʻ satʻhyuʹwĭʻ.” Oʹnĕⁿʻ neʼʹ neʻʹ -now (then) it is said the his uncle did he it say, “Come, now (then) thou it do relate.” Now (then) that the - - haksăʼʻgōwā waiʹĕñʼ, “Niyoʻʹ. Oʹnĕⁿʻ diqʹ ĕⁿgatʻhyuʹwĭʼ.” “Hăʼdjigwasʹ yāʹeʼ ĕⁿgyĕñʼʹgoʻ neʻʹ -he youth (is) did he it say, “So be it. Now (then) besides will I it relate.” “Just a moment first will I tobacco the - -aksokwăʻʹtăʼ. Agwasʹ ĕⁿwagedjeōʹdăʼk neʻʹ oʹnĕⁿʻ ĕⁿʻseiʻwădĕⁿʹ dāʼ,” waiʹĕñʼ neʻʹ - my pipe. Verily I will be smoking the now (then) wilt thou matter set forth,” did he it say the - - hagĕⁿʹtcĭ. -he elder one (is). - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, waiʻʹ waādeʹgăʼt neʻʹ hoʻsogwăʻʹtăʻ neʼʹkhoʻ neʻʹ oʹnĕⁿʻ -So now (then), it is said, indeed, did he it light the (that) his pipe that and the (that) now (then) - - waiʹĕñʼ, “Hauʼʹ oʹnĕⁿʻ satʻhyʹwĭʻ neʻʹ naⁿʼʹot saoñgĕñʹādieʼ.” -did he it say, “Come now (then) thou it do relate the (that) kind of thing thou it having heard return.” - - - Oʹnĕⁿʻ diqʹ neʻʹ haksăʼʹgōwā, neʻʹ Hotgwisdagegĕⁿʼʹăʻ, daāsʹnyeʼt waiʹĕñʼ, “Niyoʻʹ. Neʼʹ gwāʹ -Now (then) too the he youth, the (that) Hotgwisdag egĕⁿʼʹăʻ, thence he spoke did he it say, “So be it. That just - -agatʻhoñdeʼ agoñʹgweʻ wăʼoñdĕñnōʹdĕⁿʼ neʼʹ neʻʹ wăʼāʹgĕⁿʼ, “Hă-ho-wi, - I it hear she human being (is) d id she her song uttered that the did she it say, “Hă-ho-wi, - - Dooäʼdānegĕⁿʼʹgeʻ, hă-ho-wi, wăʻheyăʼdiʻsakʹheʼ-&a breve;, hă-ho-wi.” Dāʹ oʹnĕⁿʻ -Dooä& mlapos;dānegĕⁿʼʹgeʻ, hă-ho-wi, thither I his person to seek go (lightly) hă-ho-wi.” So now (then) - - oʼhaiʻhokʹdĕⁿʼ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os;. -did he news finished the he (the) nephew-ship. - - -Neʼʹ neʻʹhoʼ hĕⁿʼʹĕⁿ neʹwăʼ deʻtʻhogawesodjĕⁿʹdoⁿ neʻʹ găgaweʻʹsăʼ neʼʹ neʻʹ -That as a matter of fact not it is in turn not thence he paddle has dipped up the it-paddle that (it is) the (that) - -găʹsnoⁿʼ năⁿʼʹot; hĕnʼʹĕⁿ neʹwăʼ dooʼskoñʹtʻhwĕⁿʻ. -it-bark kind of thing; not it is in turn did he him burn. - - - Oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ daāsʹnyeʼt waiʹĕñʼ, “Iʼʹ neʻʹhoʻ -Now, (then) it is said, the he elder one (is) thence he spoke did he it say, “I as a matter of fact - - dayoñgidōñʹneʼ nāʹeʻ neʼʹ neʻʹ agoñʹgweʻ neʼʹ waiʻʹ gayoñʹnĭʻ -thence she me meaning comes truly that (it is) the she human being (is) that (it is) of course it-it causes - - Dooäʼdaneʹgĕⁿʼ dayondoñʹneʼ. Iʼʹ waiʻʹ neʼʹ gyāʹsoⁿ. Dāʹ oʹnĕⁿʻ diqʹ āʹeʼ -Dooäʼdane& mlprime;gĕⁿʼ thence she it saying comes. I of course that (it is) I am named. So now (then) also again - -neʼʹhoʻ hoñsāʹseʻ neʼʹhoʻ sasatʻhoñdatʹʻhă, oʹnĕⁿʻ noñʹ neʻʹhoʻ - there hence again thou do go there again thou thy ear put forth do go, now (then) perhaps as a matter of fact - -doskĕñʹoⁿ īʹyĕⁿʼ.” - nearby she is moving.” - - - Dāʹ neʼʹ diqʹ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os;, neʻʹ Hotkwisʹdadegĕⁿʼʹăʻ, oʹnĕⁿʻ waāyăʹgĕⁿʼt -So (then) that (it is) too, also the he, the nephew-hood (is) the H otkwisʹdadegĕⁿʼʹăʻ, now then did he go out - -neʻʹkhoʻ neʻʹ heʻʹ diyogoñʹwandeʼ neʼʹhoʻ hoñsāʹeʼ -that-and the where, at the place, just it-lunate-bluff stands there again thither he went - -saātʻhondātʹʻhăʻ-kho&tc omma;. Wăʼāʹyoⁿʼ neʼʹhoʻ oʹnĕⁿʻ, giʼʹoⁿʻ, oyĕñʹdet oʼwāʹdoⁿʼ oʹnĕⁿʻ agwasʹ -again he to listen-went -and. There he arrived there now then, it is said, it is evident it became now (then) just - -dosgĕñʹonʻ dagaäⁿnodaʹdieʼ hĕⁿʹoñweʻ niʻhanyoʻʹcyot - nearby thence it song standing out comes along there where where his “spine” stands forth - - hotʻhoⁿʻdiyosʹdoⁿ-khoʻ. Neʼʹkhoʻ neʻʹ agoñʹgweʻ agwasʹ nāʹeʻ doskĕñʹoⁿʻsʻhoñ wăʼoĕñʼʹheʼt -he his ear hath made alert-and. That and the she human being (is) just verily near by-just did-she-halt - - hĕⁿʹoñweʻ hanyoʻʹcyot, dāʹ neʼʹ diqʹ neʻʹ dyeñgwăʻʹ-seʹ wăʼoñdĕñnōʹdĕⁿʼ, -there where his “spine” stands forth so that (it is) too, also the suddenly, unawares did-she her song put forth, - -doskĕñoⁿʻʹsʻhoñ, neʼʹ neʻʹ wăʼāʹgĕⁿʼ, “Hă-ho-wi, hă-ho-wi, hă-ho-wi, Dooäʼdanegăⁿʼʹgeʻ, - near by-just that (it is) the did she it say, “Hă-ho-wi, hă-ho-wi, hă-ho-wi, Dooä&mlapos ;danegăⁿʼʹgeʻs (lodge), - -hă-ho-wi, wăʻheyăʼdĭʻsākʹ hăʼ, hă-ho-wi, hă-ho-wi.” -hă-ho-wi, thither I his person to find do go, hă-ho-wi, hă-ho-wi.” - - - Dāʹ neʼʹ diqʹ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os; oʹnĕⁿʻ dăādasʹdăk khoʻʹ neʻʹ -So then that (it is) too the he-nephew-ship (is) now (then) thence he uprose instantly and the - - doñdăhăʻʹget khoʻʹ neʻʹ doñsăäⁿʹdād heyogoⁿʹsot oʻsnowäʹdieʼ. Hoñsăāʹyoⁿʼ dāʹ -thence he returned and the thence again he ran home exceedingly it rapid, swift, is. There again he arrived so - - oʹnĕⁿʻ waiʹĕñʼ, “Gweʹ, oʹnĕⁿʻ doskĕñʹoⁿʻ, nĕñʹsʻhoñ doskĕñoⁿʻʹsʻhoñ oʹnĕⁿʻ īʹyeⁿʼ.” Dāʹ -now (then) did he it say, “Lo, now then nearby, close by-just nearby-just now she is moving.” So - - oʹnĕⁿʻ neʼʹhoʻ, giʼʹoⁿʻ, doñdăāʹdăʼt neʻʹ hagĕⁿʹdjĭ wăʼĕñsgäʹwāk hĕⁿʹoñweʻ -now (then) there it is said, thence he arose she he elder one (is) did he dust shake off there where - - hădyĕñdăkʹʻhwăʼ, neʼʹkhoʻ neʻʹ hauñwâⁿʹdĕⁿʼ hăʼdēʹyoñ otgiʼʹsʻhoⁿʼ neʼʹhoʻ wāʹodĭʼ, oʹnĕⁿʻ giʼʹoⁿʻ, -he it to sit uses, that-and the his his nephew all kinds it filth-s (are) there did he it cast, now it is said, - - waiʹĕñʼ-khoʻ, “Hauʼʹ, oʹnĕⁿʻ neʼʹhoʻ hĕⁿsāʹdyĕñʼ.” Gagweʹgoⁿ neʼʹhoʻ -did he it say-and, “Come on, now (then) there there wilt thou thyself seat.” It entire (is) thus, so, - - niyoʼʹdĕñʻ honoⁿʼĕñʻʹgeʻ neʼʹ neʻʹ osdăʼʹsʻhoñ, neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os;. -so it condition (is) his-head on that (it) the it scab-s, the he nephew-ship (is). - - -Dyĕñgwăʻʹ-se oʹnĕⁿʻ, giʼʹoⁿʻ, oʼtʻhadadesʹnyeʼ neʻʹ hagĕⁿʹdjĭ. Agwasʹ oʼtʻhadeʼcyosăʹdoñʼ - Suddenly now, it is said, did he self attend to the he elder one (is). Indeed, did he self furs enwrap with - - găʼcyoʹsădeʼ, neʼʹ neʻʹ yagĕⁿʼʹoⁿ deānoäʹdoⁿʼ. -it fur(s) stood out (also), that (it is) the it is pretended he noble one (is). - - - Neʼʹ-khoʻ neʻʹ waānōaiʼʹhoñʼ neʻʹ oäʼʹdăʼ neʼʹ neʻʹ hoʻstōäʼʹgeʻ, agwasʹ -That (it is) -and the did he it wash severally the it feather that (it is) the his feather-headdress-on just - -oyĕñʼʹgwăʼ īʹgĕñ niyoʼʹdĕñ sōʼʹdjiʻ otgiʼʹsʻhoⁿʼʹoⁿʼ- geʻ gayĕñdăʹdieʼs oʹnĕⁿʻ - it smoke it is so it condition (is) too much (because) it-filths -on it lay from place to place now - - oʼyōʹnisʹʻheʼt. Gagweʹgoⁿ waānōʹaiʼ. Găʹnioʼ waādyĕñnoʼkʹdĕⁿʼ dāʹ oʹnĕⁿʻ -it was a long time. It entire did he it wash. As soon as did he his task finish then (so) now - -oʼtʻhanoʼĕñʼʹhoñ&mlapos ;. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ waānyōʹdĕⁿʼ, oʼtʻhaäʼdāʹnegĕⁿ&ml apos; - did he-it head place on. So now, it is said, there did he it set up, did he two feathers set side by side - - oĕñdoñʹgwā. Găʹnioʼ waādyĕñnoʼkʹdĕⁿʼ heʹniyoñ dehĕⁿʼnyaäʻʹgoⁿ dāʹ oʹnĕⁿʻ waādjīʹodĕⁿʼ. -front-toward. As soon as did he his task finish as many as two his hands employ so now did he it conceal (shut up). - - Wăʼdjīʹăʻ hodyĕñʹnoʼkt dyĕñgwăʻ-seʹ oʹnĕⁿʻ doskĕñoⁿʹsʻhoñ w&ab reve;ʼoñdĕñnōʹdĕⁿʼ neʻʹ -Shortly after he his task has finished suddenly, unawares now nearby just did she her song sing the - - agoñʹgweʻ hĕⁿʹoñweʻ niganoⁿʻʹsot, iyoñʹdoⁿ heʻʹ godĕñʹnōt, “Hă-ho-wi, hă-ho-wi, hă-ho-wi, -she human being there where there it-lodge stands she kept saying where she her song sang “Hă-ho-wi, hă-ho-wi, hă-ho-wi, - - wăʻheyăʼdiʻsăkheʼ&mlpr ime;ăʹ, hă-ho-wi, hă-ho-wi, hă-ho-wi, Dooäʼdanegĕñʼʹgeʻ, hă-ho-wi, hă-ho-wi, -thither I his body to find go quietly, hă-ho-wi, hă-ho-wi, hă-ho-wi, Dooäʼdane gĕñ’s lodge, hă-ho-wi, hă-ho-wi, - -hă-ho-wi, neʻʹ Hatʻhoñʹdās, neʻʹ Hatʻhoñʹdās, neʻʹ Hatʻhoñʹdās, hă-ho-wi, hă-ho-wi, hă-ho-wi.” -hă-ho-wi, the Hatʻhoñʹdās , the Hatʻhoñʹdās , the Hatʻhoñʹdās , hă-ho-wi, hă-ho-wi, hă-ho-wi.” - - -Oʹnĕⁿʻ neʻʹ hăgĕⁿʹdjĭ wooʻtʻhāʹhăs neʻʹ hauñwâⁿʹdĕⁿʼ waiʹĕñʼ, “Dĕⁿsadyēʹoⁿksʻhoñ - Now the he, the old one did he-him talked to the his nephew (is) did he-it say, “W ilt thou quiet be just - - nisʹʼăʻ.” Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ wăʼotʹkāeʻ heʻʹ găʹhogain neʼʹhoʻ, giʼʹoⁿʻ, -the thou exclusively.” Suddenly then now did it sound emit there where it doorway (is) (there) thus it is said, - - niyoʼʹdĕñ neʼʹ neʻʹ āʹyĕñʼ ĭʹgĕñ degnoñʹgweʻ -so it kind of (is) that (it is) the one it would think it is two they (f.) persons (are) - - oʼtgniʼdyoñʹdăʼt. Dyĕñgwăʹ-se oʼdwadeʻnhoʻhoñʹdĭʼ neʼʹkhoʻ neʻʹ -did two they (f.) stopped, alighted. Suddenly did two it-door-flap cast aside—(thrown open both ways) that-and the - - dayēʹyoⁿʼ neʻʹ agoñʹgweʻ ganoⁿsăʹgoñ neʼʹhoʻ khoʻ oʼdyēʹdăʼt; oʹnĕⁿʻ -thence she (anthropic) came in the she (anthropic) person (is) it-lodge-in there and did she (anth.) stand; now - -diqʹ, giʼʹoⁿʻ, dyĕñgwăʹse oʹyăʼ-khoʻ dondayēʹyoⁿʼ oñgyēʹgwā; dāʹ oʹnĕⁿʻ waiʻʹ oñʹgyeʻ -also, it is said, suddenly it other-and thence she (anthropic) came in indoors-side; so now truly indoors - - oʼtgīʹdăʼt ganoⁿsăʹgoñ. -did two she (anthrop.) stand it-lodge-in. - - -Dāʹ oʹnĕⁿʻ diqʹ neʻʹ dyegĕⁿʹdjĭ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Gwēʹ, gaʹäⁿnigāāʼ soʼtʹ hōʹgwā -So now (then) too the she (anth.) elder one now did she it say, “Lo, whichever (it is) it may be aside - -hĕⁿʼʹdyoⁿʼ deʼgagoñʹdoⁿʼ khoʹ nāʹeʻ Dooäʼdanēʹgĕⁿʼ, tĕⁿʼʹĕⁿ neʻʹhoʻ deʼʹneʼ neʼʹ -he abides not it certain (is) and truly, Dooäʼdan ēʹgĕⁿʼ, not (it is) as a matter of fact not that that - - neʻʹhoʻ näⁿʹgĕñ niʻānyoʻʹcyod neʻʹ neʻʹhoʻ huiʹgĕñ neʼʹ neʻʹhoʻ -as a matter of fact this it is so he sits that as a matter of fact that it is that as a matter of fact - - Dooäʼdanēʹgĕⁿʼ hayāʹsoⁿ, neʼʹ waiʻʹ näⁿʹgĕñ Hatʻhoñʹdās hayāʹsoⁿ. Dāʹ neʹkhoʻ gwaʹ nisʹ -Dooäʼdan& emacr;ʹgĕⁿʼ he is named, that verily this it is Hatʻhoñʹdās he is named. So here side the thou - - hoʼʹseʻ hĕⁿʹoñweʻ iʹʻsē neʼʹ Dooäʼdanēʹgĕⁿʼ, neʹkhoʻ gwāʹ niʼʹăʻ hĕⁿʹgeʼ. -thither do thou go there where thou it thinkest that Dooäʼdan ēʹgĕⁿʼ, here side the I exclusively thither will I go. - -Dāʹ neʼʹ neʻʹ degyadĕñnonʹdeʼ neʼʹ neʻʹ gosʹtʻhoⁿ īʹyĕñʻ nāʹeʻ neʹkhoʻ gwāʹ -So that the two they (f.) sister(s) (are) that the she (anth.) younger she it thinks truly here side - - hĕⁿʹgeʼ neʼʹ neʻʹ īʹyĕñʻ neʻʹ djyeyăʼʹdad, “Neʹkhoʻ gwāʹ Iʼʹ hĕⁿʹgeʼ.” -thither will I go that the she it thinks the she (anth.) other one (is), “Here side I thither will I go.” - - Oʹnĕⁿʻ waiʻʹ neʻʹ Dooäʼdāʹnegĕⁿʼ hotʻhoñʹdeʼ neʻʹ năⁿʼʹot oditʻʹhāʼ, dāʹ oʹnĕⁿʻ neʼʹhoʻ -Now, then so the Dooäʼd&am acr;ʹnegĕⁿʼ he it hears the kindly thing they (an.) it talk about, so now there - - hāʹdoⁿ, “Neʹkhoʻ gwāʹ nīʹgĕⁿʼ.” -he it kept saying, “Here side but it is.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʼ, neʻʹ gosʹtʻhoⁿ neʼʹ neʻʹ yeʼăsʻhĕⁿauñʼ neʻʹ oäʻʹgwăʼ neʼʹ neʻʹ -So now, it is said, the she (anth.) younger that the she (anth.) it basket held he it-bread that the - - deganăʼhoñsdyăʼʹgoⁿ īʹwad, neʼʹ neʻʹ gĕⁿsʹ, giʼʹoⁿʻ, yeāʹwĭʼ neʼʹ neʻʹ -two one-it loaf cut has it is contained, that the customarily, it is said she (anth.) it bears that the - - yenăʻkwinyoñʹneʼ, oʹnĕⁿʻ wăʼoⁿʻdĕñʹdĭʼ neʼʹhoʻ wăʼʹĕⁿʼ, hĕⁿʹoñweʻ -she (anth.) wedlock to enter goes, now di d she (anth.) start there thither she went there where - - tʻhanyoʻʹcyot neʻʹ Hatʻhoñʹdas, neʼʹ neʻʹ Hotkwisdadeʹgeⁿʼʹăʻ, neʼʹhoʻ wăʼoñʹdyĕñʼ neʼʹhoʻ -there his spine sets up the Hatʻhoñʹdas, that the Hotk wisdadeʹgeⁿʼʹăʻ, there did she herself seat there - - hayăʼdăkʹʼăʻ. -his body beside. - - -Dyĕñgwăʻʹ-se neʼʹhoʻ khoʻʹ āʹeʼ gwāʹ yedākʹheʼ neʻʹ oʹʻdjĭʼ neʹkhoʻ hāʹeʼgwā - Suddenly there and again side she (anth.) ran along the its elder sister here also in turn - - wăʼoñʹdyĕñʼ neʼʹhoʻ hayăʼdăkʹʼăʻ. Dāʹ oʹnĕⁿʻ waiʻʹ, giʼʹo&su pn;ʻ oʼtʻhoñwayăʼdāʹyĕñ&mla pos;, -did she herself seat there his body beside. So now truly, it is said did they two his body have between them, - -hăʼdewăsĕñʹnoⁿ neʼʹhoʻ hanyoʻʹcyot. -in the middle there his spine set upright. - - -Dāʹ oʹnĕⁿʻ neʻʹ Dooäʼdaneʹgĕⁿʼ neʼʹhoʻ waādyăʼdoʼʹyāk dăʻhonyatʹgāʼ waiʹĕñʼ-khoʻ “Hoʹgwā -So now the Dooäʼdane&mlpri me;gĕⁿʼ there did he his body thrust thence he him drew away did he it say-and “Aside - - nisʹ hoʼʹseʻ sgadjĕⁿanʹdĭʻ nāʹeʻ waodōʹnyăʼt, giʼʹoⁿʻ. Dāʹ oʹnĕⁿʻ -the thou thither do thou go one it fireside of as a matter of fact did he him drive towards it is said. So now - - neʼʹ neʻʹ haʹoⁿhaⁿʼ (or haʹoⁿhwaⁿʼ) neʼʹhoʻ hăʼdewăsĕñʹnoⁿ hĕⁿʹoñweʻ degniʼʹdyoⁿʼ neʻʹ -that (it is) the he himself there just between there where two they (du.) abide the - - degiksāʼʹgōwā neʼʹhoʻ nāʹeʻ waāʹdyĕñʼ. Dāʹ neʼʹ diqʹ oʹnĕⁿʻ, giʼʹoⁿʻ, -two they (du.) (maidens are) there indeed did he himself seat. So that (it is) too now, it is said - - dondagidăsʹdăk neʻʹ dedjāʹoⁿ neʼʹhoʻ oʼʹgneʼ hĕⁿʹoñweʻ -thence they (du. f.) arose quickly the both (two they are) there where did they (f.) (dual) go there where - - heʻʹsʻhanyoʹcyot neʻʹ hăksăʼʹgōwā neʼʹ neʻʹ Hatʻhonʹdās (Hotkwisdadegĕⁿʼʹăʻ), neʼʹhoʻ -where again he sits the he youth (is) that (it is) the (The Listener) (His stomach burned little), there where - - oʼtʻhoñwayăʼdāʹyĕñ&mla pos; neʼʹhoʻ hăʼdewăsĕñʹnoⁿ sʻhanyoʹcyot. -did they (f.) his person embrace there where just between (in the middle) again he sits. - - -Dāʹ oʹnĕⁿʻ āʹeʼ neʻʹ hagĕⁿʹdjĭ neʻʹ Dooäʼdaneʹgĕⁿʼ dondaāʹdăʼt neʼʹkhoʻ neʻʹ neʼʹhoʻ -So now then again the he old one (is) the Dooäʼdane&mlpri me;gĕⁿʼ thence he arose that-and the there - - wāʹeʼ hĕⁿʹoñweʻ hăʼdewăsĕñʹnoⁿ khoʻʹ āʹeʼ yesʻhanyoʹcyot neʻʹ Hatʻhonʹdās, oʹnĕⁿʻ -thither he went there where just between (in the middle) and again there again he sits the Hatʻhonʹdās , now - - waiʻʹ dăhonĕⁿsʹʻhāʼ oʹnĕⁿʻ āʹeʼkhoʻ sgadjĕⁿanʹdĭʻ oʼtʻhoʻdjāʹĕⁿʼ dāʹ oʹnĕⁿʻ -of course thence he his arm seized now again-and one it-fireside of (beyond the fire) di d he-him pushed so now - -diqʹ haʹoⁿhaⁿʼ neʼʹhoʻ āʹeʼ saāʹdyĕñʼ hĕⁿʹoñweʻ degniʼʹdyoⁿʼ hăʼdewăsĕñʹnoⁿ -too he himself there again again did he sit there where two they (du. f.) were abiding just between (in the middle) - -heʻʹ năʼdegyāʹdeʼ. Dāʹ neʼʹ diqʹ neʻʹ hīʹgăⁿ degiksăʼʹgōwā hĕⁿʼʹĕⁿ -where so two they (du. f.) far are apart. So that (it is) too the that it is two they maidens not - - deʼʹneʼ dagigăʻdāʹdieʼ neʼʹ neʻʹ hagĕⁿʹdjĭ aodīʹnyāk, dāʹ neʼʹ waiʻʹ -not that (it is) thence they (du.) to seek came that the he old one (is) should they marry, so that of course - - gayoñʹnĭʻ dăʼāʹoⁿ ayodīʹgăyĕⁿ neʻʹ năⁿʼʹot hēēʼʹ neʻʹ hagĕⁿʹdjĭ; dāʹ -it-it causes not it is possible would they (f.) consent the kind of thing he it desires the he old one (is); so - -oʹnĕⁿʻ waiʻʹ āʹeʼ dondagidăsʹdăk neʼʹhoʻ hoñsagyāʹdyĕñʼ hĕⁿʹoñweʻ - now of course again thence they (du. f.) arose quickly there hence again they (du.) themselves seated there where - - tʻhanyoʻʹcyot neʻʹ haksăʼʹgōwā neʼʹhoʻ āʹeʼ oʼtʻhoñwayăʼdāʹyĕñ&mla pos; -there he sat was sitting the he youth (is) there again did they his body embrace - - hăʼdewăsĕñʹnoⁿ-khoʻ āʹeʼ sʻhanyoʻʹcyot neʻʹ Hatʻhoñʹdās. -jus t between (or in the middle)-and again again he sat the Hatʻhoñʹdās. - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ waĕñnīʻhĕⁿʼʹ heʻʹ niʻhodyēʹĕⁿ. Neʼʹhoʻ oʼyoʹnisʻheʼt -So now then, it is said, the he old one now did he it cease where so he is acting. Thus (There) it was a long time - - tʻhiodyeʹĕⁿʻsʻhoñ hanyoʻʹcyot. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ daāsʹnyeʼt -just he kept still, kept silent, he sat. So now it is said, the he old one (is) now thence he spoke - - waiʹĕñʼ, “Hiwâⁿʹdĕⁿʼ oʹnĕⁿʻ waiʻʹ ĕⁿsāʹnyāk. Dāʹ neʼʹ diqʹ nāʹeʻ. Iʼʹ ĕⁿgeʻcyoñnyāʹnoñʼ -did he it say, “Oh, my nephew now of course wilt thou marry. So that too truly. I will I it prepare severally - - hĕⁿʹoñweʻ niʻsadyĕñdăʻʹgwăʼ, soʼʹdjĭ otʹgĭʼ, soʼʹdjĭ waiʻʹ deʼsăʼnīʹgoñt, -there where so thou it to sit usest, because (too much) it filthy (is), because of course not thou hast mind (sense), - -soʼʹdjĭ otʹgĭʼ niʻsadyēʹhăʼ neʼʹ waiʻʹ gayoñʹnĭʻ soʼʹdjĭʻ otʹgĭʼ hĕⁿʹoñweʻ -because it filthy (is) so thou it doest that of course it it causes because it filthy (is) there where - -niʻsadyĕñdăʻʹgwăʼ.&rd quo; -so thou it to sit usest.” - - -Haʹoⁿhaⁿʼ, giʼʹoⁿʻ, nīʹgĕⁿʼ neʼʹhoʻ niʻhoyeʹĕⁿ. Dooäʼdaneʹgĕⁿʼ haʹoⁿhaⁿʼ waāʹtgit hĕⁿʹoñweʻ -He himself it is said, so it is there so he it has done. Dooäʼdane&mlpri me;gĕⁿʼ he himself did he-it soil there where - - hadyĕñdăʻʹgwăʼ neʻʹ hauñwâⁿʹdĕⁿʼ. Oʹnĕⁿʻ waiʹĕñʼ, “Hauʼʹ neʹkhoʻ gwāʹ yāʹeʼ -he (it) self to sit uses the his nephew. Now did he it say, “Come here just first - - hĕⁿswāʹdyĕñʼ. Ĕⁿgecyoñnyāʹnoñʼ hĕⁿʹoñweʻ niʻhadyĕñdăʻʹgwăʼ neʻʹ heyĕñwâⁿʹdĕⁿʼ -there will ye yourselves seat. Will I it prepare severally there where so he self to sit uses (it) the my nephew - - soʼʹdjĭʻ waiʻʹ otʹgĭʼ-sʻhoñ. Dāʹ neʹkhoʻ gwāʹ yāʹeʼ ĕⁿswāʹdyĕñʼ.” Oʹnĕⁿʻ waiʻʹ -because (too much) of course it filthy just. So here just first will ye yourselves seat.” Now of course - - dăäⁿnoⁿʻdäⁿʹdĭʼ. -the nce they departed. - - -Dāʹ oʹnĕⁿʻ neʻʹ hagĕⁿʹdjĭ waācyoñnyāʹnoñʼ agwasʹ wiʹyo, waādyĕñnoñʹnĭʼ -So now the he old one (is) did he it prepare severally very it fine, (is) did he his skill employ - - waaⁿskäwăkʹhoñnyoⁿʼ neʼʹkhoʻ neʻʹ găʼcyoʹsăʼ, neʹogĕⁿʼ găʼcyoʹsăʼ neʼʹkhoʻ neʻʹ nyāʹgwaiʼ, gagweʹgoⁿ -did he it rubbish wipe away severally that and the it skin, deer it-skin that-and the a bear, it-entire - - waăʼcyoʻsădoñʹnyoñʼ. Dāʹ agwasʹ waadyĕñnoñʹnĭʼ; neʼʹkhoʻ neʻʹ waācyoñʹnĭʼ neʻʹ Daānoäʹdoⁿʼ -did he skins spread out severally. So very did he his skill employ; that and the did he it prepare the Noble One - - gĕⁿsʹ niyagonakdoʼʹdäⁿ, neʼʹ nāʹeʻ neʻʹ gaʼcyoʹsăʼ-sʻhoⁿʼo&supn ; gagweʹgoⁿ waādyĕñnoñʹnĭʼ, -customarily so one’s place kind of (is), that verily the it skins-several it-entire did he it set in order, - -heʻʹ hadyĕñdăʻʹgwăʼ neʻʹ hauñwâⁿʹdĕⁿʼ, noⁿʼʹgoñʻ neʼʹhoʻ hĕⁿʼʹdyoⁿʼ neʻʹ Hatʻhonʹdās, neʼʹhoʻ-khoʻ āʹeʼ gwāʹ -where he self it to seat uses the his nephew, underneath there he abode the Hatʻhonʹdās, there-and again just - - oʼtgyāʹdyĕñʼ neʻʹ degiksăʼʹgōwā, neʼʹ neʻʹ neyoʼʹsʻhoⁿʼ, deʹgniʻ nāʹeʻ -did they (du.) selves seat the two they (du. f.) maidens, that the his wives two they are verily - - năʻtʻhōʹnyāk. -so many times he married. - - -Dāʹ oʹnĕʻ neʻʹ hagĕʹⁿdjĭ wooʻtʻhāʹhăs neʻʹ hauñʹwâⁿdĕⁿʼ waiʹĕñʼ, “Oʹnĕⁿʻ waiʻʹ wesāʹnyāk, -So now the he old one did he him talk to the his nephew did he it say, “Now of course, didst thou marry, - -hiwâⁿdĕⁿʼ. Hauʼʹ, oʹnĕⁿʻ wadodăʹsĭ aʹdiʼʹgwă năⁿʼʹot giāʹwĭʼ, neʻʹ -my nephew. Come, now let it itself bring forth unknown kind of thing they (du. f.) it bring, the - - gāiwăniäsʹtʻhăʼ gĕⁿsʹ neʼʹ waagōʹnyāk, neʼʹ waiʻʹ gĕʹⁿsʹ neʻʹ dewasʹʻhĕñ -it it-matter to be strong makes customary that did one marry that (it is) of course customary the two tens - - niyoäʻʹgwăge neʼʹ neʻʹ deganăʼhoⁿsdyăʼʹgoⁿ gayāʹsoⁿ. Dāʹ āʹdĭʼgwă diqʹ -so it many loaves number that the two she it-loaf has divided (-marriage bread) it is called. So unknown (it is) too - - giāʹwĭʼ?” -they (du. f.) it bring.” - - -Dāʹ neʼʹ diqʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ egoʹwănĕⁿ dayesʹnyeʼt wăʼāʹgĕⁿʼ, -So that (it is) too now, it is said, the she (anth.) elder one (-larger one) thence she spoke did she it say, - - “Niyoʻʹ, oʹnĕⁿʻ nāʹeʻ ĕⁿgāiwăyeʹiʻ heʻʹ năⁿʼʹot satʻhyuʹwi.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, -“So be it, now verily, will it fulfill the matter where kind of thing thou it are relating.” So now, it is said, - -neʻʹ găʼăsʹʻhäʼ oʹnĕⁿʻ dondāʹyek oʹnĕⁿʻ diqʹ neʼʹhoʻ wăʼʹĕⁿʼ hĕⁿʹoñweʻ tʻhanyoʹʻcyot neʻʹ -the it basket now thence she it took up now too there thither she went there where there he sits the - -hagĕⁿʹdjĭ, “Nĕñʹdă waiʻʹ,” wăʼāʹgĕⁿʼ, “neʻʹ neʼʹ satʻhyuʹwi,” neʼʹkhoʻ neʻʹ -he old one, “This here of course,” did she it says, “the that (it is) now it are talking about,” that-and the - - dāāoʹgĕñ neʼʹhoʻ wăeʼăsʹʻhäyĕñʹ. -between his forked thighs there did she it basket place. - - - Dāāganēʼʹsʻhoñ neʻʹ oʹnĕⁿʻ, giʼʹoⁿʻ, hōʹgwā hoⁿsayoñʹdyĕñʼ. Dāʹ oʹnĕⁿʻ diqʹ wāāgāʼʹtcĭʼ neʻʹ -He it viewed only the now, it is said, aside there again she sat down. So now too did he it undo the - -găʼăsʹʻhäʼ waadăʻʹgoʼ-khoʻ neʻʹ oäʻʹgwăʼ neʼʹ neʻʹ deganăʼhoⁿsdyăʼʹgoⁿ gayāʹsoⁿ -it basket did he it take out and the it bread that the two one loaf has divided (-marriage bread) it is called - -dewăsʹʻhĕñ niyoäʻʹgwăge, neʼʹhoʻ waiʻ gĕⁿsʹ nīʹyoñ. Dāʹ oʹnĕⁿʻ neʻʹ hagĕⁿʹdjĭ - two tens so it many loaf numbers, there of course customary so it is in number. So now the he old one - - waiʹĕñʼ, “Oʹnĕⁿʻ nāʹeʻ oʼgāiwayeʹiʻ wăʼoⁿkhäʻgwäʹoⁿʼ. Dāʹ oʹnĕⁿʻ wăʼgaiʻwăniʹäd -did he it say, “Now verily it matter is complete did one me bread give. So none did it matter confirm - - oʼgāiʻwăyēʹiʻ sĕⁿʼʹĕⁿʻ heʻʹ nigayĕñnoʼʹdĕñ neʻʹ gĕⁿsʹ wăʼagōʹnyāk. Dāʹ -it matter is fulfilled for the reason that where so it custom kind of (is) the customary one marries. So - - neʼʹhoʻ.” -there (-that is enough).” - - - Oʻskoñwăʼʹsʻhoñ neʻʹ honoʼĕñʼʹgeʻ neʻʹ Hatʻhonʹdās. Dāʹ oʹnĕⁿʻ, giʼʹoⁿ, neʻʹ hagĕⁿʹdjĭ waiʹĕñʼ, “Hauʼʹ, -It-roasted flesh only the his head-on the Hatʻhonʹdās. So now, it is said the he old one did he it say, “Come, - -oʹnĕⁿʻ hiʹwâⁿdĕⁿʼ gāʹoʼ nondāseʻ. Gāʹtcĭ.” - now my nephew hither thence do thou come. Do thou come hither.” - - -Dāʹ oʹnĕⁿʻ giʼʹoⁿʻ neʻʹ hĕⁿʹwâⁿdĕⁿʼshäʼ neʼʹhoʻ wāʹeʼ hĕⁿʹoñweʻ tʻhanyoʻʹcyot -So now, it is said, the he (-his) nephewship there thither he went there where there he sits (-his spine stands) - -neʻʹ honoʼʹsĕⁿ, dāʹ oʹnĕⁿʻ diqʹ neʻʹ hagĕⁿʹdjĭ waiʹĕñʼ, “Niʹyoʻ. Oʹnĕʻ nāʹeʻ -the his mother’s brother (uncle), so now too the he old one did he-it-say, “So be it. Now so then - - dĕⁿgoñsʹnyeʼ ĕⁿgoñyăʼdăʻsĕñnoñ&mlprim e;nĭʼ-khoʻ.” -will I-thee attend to will I-thy body dress up -and.” - - -Dāʹ neʼʹhoʻ, giʼʹoⁿʻ, hōʹgwā ganiʹyonʻ (ganiʹyoñt) neʻʹ nyāʹgwaiʼ gahäⁿondăʻʹgwăʼ neʼʹhoʻ, giʼʹoⁿʻ, -So there, it is said, aside it hangs the bear its bladder (= urine-holder) there, it is said, - - īʹwād neʻʹ ōʹnoⁿʼ, neʼʹ neʻʹ awäʼoⁿʹsăʼ năⁿʼʹot neʻʹ ōʹnoⁿʼ. Oʹnĕⁿʻ, giʼʹoⁿʻ, gasʻheʼʹdăgoñ -it is contained the it oil, fat, that the sun-flower kind of the it-oil. Now, it is said, it gourd in - - waādăʻʹgoʼ neʻʹ ōʹnoⁿʼ, dāʹ neʼʹ diqʹ hasʼoʻdăʼʹgeʻ wäuñʹtʻhoʼ (wäʹoñtʻhoʼ), gagweʹgoⁿ -did he it take out the it oil, so that too his hand on did he it pour, (wäʹʹoñtʻho& mlapos;), it-entire (is) - -honoⁿʼĕñʼʹgeʻ waāʹnoʻgāʼ; ʼăʹsoⁿ, giʼʹoⁿ, āʹeʼ sāoñtʹʻhoʼ neʻʹ hasʼoʻdăʼʹgeʻ, dāʹ oʹnĕⁿʻ - his head on did he it rubs-anoint; still, it is said, again again he it poured out the his hand on, so now - -nāʹeʻ, giʼʹoⁿʻ sahoʹʻgāʼ. Agwasʹ, giʼʹoⁿʻ, oʼtʻhoñʹgot neʼʹ neʻʹ hogeʼäʼʹgeʻ. Dāʹ -so then it is said again he it anoint. Very, it is said did he it soak through that (it is) the his hair. So - -sĕⁿʻʹ, giʼʹoⁿʻ, neʼʹhoʻ naāⁿʹyeʼ. Neʼʹhoʻ degniganeʼʹsʻhoñ neʻʹ neʼʹ -three, it is said, thus (there) so did he it do. There two they (du.) looked on-just the that - - degiksăʼʹgōwā. Dāʹ neʼʹ diqʹ, giʼʹoⁿʻ, odiiʻwanäʹgwăʼoⁿ. Dyĕñgwaʹsʻhoñ oʹnĕⁿʻ, -two they (du.) maidens (are). So that too, it is said, did they (anim.) it wonder at. Suddenly now - - giʼʹoⁿʻ, ayĕñʼʹsʻhoñ waāʹgoʼ, neʼʹ neʻʹ woōhigwääʹgoʼ honoⁿʼĕñʼʹgeʻ gagweʹgoⁿ nāʹeʻ neʻʹ -it is said, one it would think-just did he it get, that the did he him uncap his head on it entire (is) so then the - - osʹdăʼ-sʻhoñ. -it-scab-(is) just. - - -Dyĕñgwăʻʹ-se oʹnĕⁿʻ nāʹeʻ agwasʹ wīʹyo oʼwāʹdoⁿʼ neʻʹ honoⁿʼĕñʼʹgeʻ. Dāʹ neʼʹ diqʹ nāʹeʻ, giʼʹoⁿʻ, heʻʹ - Suddenly now very it fine (is) did it become the his head on. So that too indeed, it is said, so - - niyuʼʹdäⁿ ayĕñʼʹsʻhoñ agwasʹ wīʹyo oʼwāʹdoⁿʼ. Dyĕñgwăʻʹ-se hagĕⁿʼdjăʼʹgeʻ -so it is situated, pastured, would one think just very it good (is) did it become. Suddenly his forehead on - -neʼʹhoʻ degaāʼʹdăʼhāʼ neʼʹ neʻʹ degniʻʹ nīʹyoñʻ, dyĕñgwăʻʹ-se dooäʼdaneʹgĕⁿ, neʼʹ neʻʹ - there two it feathers stuck up that the two so many it is, suddenly two he feathers set together that the - -tkwĕⁿdäʼʹĕñʼ giʼʹoⁿʻ, niyuʼʹdĕñʻ neʼʹkhoʻ neʻʹ sgātʹ oñyăʼʹĕñʼ. Dāʹ neʼʹ neʻʹ -it red (is), it is said, so it is in kind that and the one it is it blue (is). So that the - - degyăʼdäʼneʹgĕñ neʼʹhoʻ näⁿnʹdăʻ noñʹ niyoñʹsoⁿs. Dāʹ neʼʹ diqʹ -two they (f. du.) body are joined there this (it is) perhaps so it long (is) (pl. sign). So that too - - woauñʹhăs neʻʹ hauñwâⁿʹdĕⁿʼ waiʹĕñʼ, neʻʹ hagĕⁿʹdjĭ, “Hĕⁿʼʹĕⁿ agwasʹ deʼoyāʹneʼ, agwasʹ -did he him address the his nephew did he it say, the he old one, (is) “Not very not it good, (is) very - - deʼʹoyĕⁿsdoⁿ, waiʻʹ,” dāʹ oʹnĕⁿʻ daādyĕñʹtʻhoʼ neʻʹ oäʼʹdăʼ neʼʹhoʻ naⁿnʹdăʻ noñʹ -not it seemly, (is) certainly,” so now hence he it pulled the it feather there this (it is) perhaps - - nīʹyoñs, neʼʹkhoʻ neʻʹ sgatʹ daādyĕñʹtʻhoʼ. Dāʹ neʼʹhoʻ wīʹyo,” waiʹĕñʼ neʻʹ -so it long (is) that and the one it is thence he it pulled. So there it good (is)”. did he it say the - - hagĕⁿʹdjĭ, “Hoñʹweʻ hoʼʹseʻ. Hoñʹweʻ dĕⁿtcʹdăʼt, dāʹ neʼʹ diqʹ gāʹoʼ -he old one (is), “Yonder thither do thou go. Yonder there wilt thou stand, so that too hither - - dĕⁿtchatkăʻʹdĕⁿʼ, ĕⁿgoñyatgatʹʻhoʼ nāʹeʻ aʹdiʼgwă, nisayăʼdayĕⁿsʹdoⁿ.” - thence wilt thou turn facing, will I thee look upon indeed unknown so thy body.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ haksăʼʹgōwā neʼʹhoʻ wāʹeʼ hoñweʻʹgwā gāoʼʹkhoʻ daātgăʻʹdĕⁿʼ -So now, it is said the he you (is) there thither he went yonder-ward hither and thence he turned facing - - deogāʹneʼʹsʻhoñ neʻʹ honoʼʹsĕⁿ. Dāʹ oʹnĕⁿʻ neʻʹ hagĕⁿʹdjĭ deagāʹneʼ neʼʹhoʻ itʹʻhad -two he him eyed-just the his uncle. So now the he old one (is) two he eyed (it) there there he stood - -adeyĕñnoñniʼʹgeʻ. Dyĕñgwăʻʹsʻhoñ neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ giʼʹoⁿʻ, waiʹĕñʼ, “Hauʼʹ gāʹtcĭ, - “Attention” at. Suddenly just the he old one (is) now it is said, did he it say, “Come hither do thou come, - -gāʹoʼ năʼnondāʹseʻ, oʹnĕⁿʻ nāʹeʻ dondagadoʼkʹtʻhăs ʼaʹsoⁿ.” -hither again hither do thou come, now indeed there it me failed (= I am not satisfied) yet.” - - - Gaʹnioʼ oʼʹhāyoⁿʼ neʻʹ haksăʼʹgōwā oʹnĕⁿʻ neʻʹ honoʼʹsĕⁿ neʻʹ oäʼoⁿʻʹsăʼ ōʹnoⁿʼ neʻʹ hasʼoʻdāʼʹgeʻ -Just as soon as did he arrive the he youth (is) now the his uncle the it sun-flower it-oil the his hand on - - wäoñʹtʻhoʼ waānoʻʹgāʼ-khoʻ gagweʹgoⁿ neʻʹ hagoⁿsăʼʹgeʻ neʻʹ haksăʼʹgōwā waādyĕñnoñʹnĭʼ. Dāʹ oʹnĕⁿʻ -did he it pour did he it anoint-and it entire the his face on the he youth (is) did he it do with care. So now, - - giʼʹoⁿʻ, waiʹĕñʼ, “Hauʼʹ oʹnĕⁿʻ hoñʹweʻ hoñsāʹseʻ gāʹoʼ diqʹ dĕⁿtchatkăʻʹdĕⁿʼ.& rdquo; Oʹnĕⁿʻ -it is said did he it say, “Come now yonder again thither do thou go hither too wilt thou turn facing.” Now - -neʻʹ haksăʼʹgōwā neʼʹhoʻ wāʹeʼ gāʹoʼ diqʹ daātgăʻʹdĕⁿʼ. Dāʹ oʹnĕⁿʻ waiʻʹ neʻʹ hagĕⁿʹdjĭ -the he youth (is) there thither did he go hither too did he face. So now certainly the he old one (is) - - deogāʹneʼ agwasʹ waiʻʹ waādyĕñnõñʹnĭʼ. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, waāsʹnyeʼt oʹnĕⁿʻ waiʹĕñʼ, -two he him eyed very certainly did he do it with care. So now, it is said, did he speak now did he it say, - - “Neʼʹ neʻʹ heʻʹ niseksāʼʹgōwā deʼgatkăʼʹhoʻ noñʹ deʼtʻhĕⁿʹʼdĕñʼ (or deʼtʻhĕⁿʼʹdyoⁿʼ) neʼʹhoʻ -“That (it is) the wherein so thou youthful (are) not in any place perhaps no t he does abide there - -neʻʹ haksăʼʹgōwā gĕñʹoñk. Dāʹ oʹnĕⁿʻ gāʹtcĭ diqʹ. Dāʹ oʹnĕⁿʻ hoñʹweʻ hoñsăsăʹdyĕⁿ(-dyĕñʻ). Dāʹ neʼʹ -the he youthful it was. So now hither do thou come too. So now yonder t hither again do thou sit. So that - -diqʹ näⁿndăʻʹ năʻⁿʹot ĕⁿsyasōʹoñk neʼʹ neʻʹ Dooäʼdaneʹgĕⁿʼ. Gagweʹgoⁿ heʻʹ nīʹyoñ -too this kind of thing wilt thou be called that the Dooäʼdane&mlpr ime;gĕⁿʼ. It entire (is) as so art many - - yenagēʹnioⁿʼ weĕⁿʹsʻhoñ wăʼotʹkāeʻ hāoⁿʹʻhoⁿʼ hadjinoⁿʼdīʹyū neʻʹ hăʼdeganyoʼʹdăge. -they dwell severally (peoples) for just did it noise make he himself he hunter fine (is) the all game in number. - - Săsĕñnăoñʹgăʼt sĕⁿʼʹĕⁿ. Dāʹ oʹnĕⁿʻ hoñʹweʻ sāʹdyĕñ.” -Thy name (is) famous because. So now yonder thou thyself seat.” - - -Dāʹ neʼʹ diqʹ neʻʹ djeyăʼʹdad neʼʹ neʻʹ dyegowaʹnĕⁿ neʼʹ neʻʹ wăʼāʹgĕⁿʼ, -So that too the one she person (is) that (it is) the there she elder (is) that (it is) the did she it say, - - giʼʹoⁿʻ, “Gĕⁿʼʹ nyāʹwĕⁿ heʻʹ niāksăʼʹgōwā neʼʹ neʻʹ oñgwanyāʹgoⁿ.” Dāʹ neʼʹ -it is said, “How thankful (we are) so much so he handsome (is) that (it is) the we have married.” So that (it is) - -diqʹ neʻʹ gosʹtʻhoⁿ neʻʹ nāʹeʻ neʻʹ wăʼāʹgĕⁿʼ, giʼʹoⁿʻ, “Neʼʹ neʻʹ Iʼʹ ĕⁿwagnoⁿsʹdek, -too the she younger (is) that truly that did-she-it-sa y it is said, “That it is the I will I it cherish, - - neʼʹ neʻʹ Iʼʹ neʻʹ ĕⁿgnooⁿʹgwak, neʼhoʻʹsʻhoñ nĕⁿdwagyeanʹdieʼ neʻʹ aʹdiʼgwa -that it is the I the will I it hold it dear (love) thus only so will I it continue to do the any - - năⁿʼʹot ĕñʼʹ neʼʹhoʻ năʼʹdjeʻ waiʻʹ. Dāʹ nyāʹwĕⁿ diqʹ.” -kind of thing it may be there so do thou it do of course. So it is to be thankful too.” - - - Neʼʹ neʻʹ oʹnĕⁿʻ wăʼoʼʹgäʻ oʹnĕⁿʻ waiʻʹ waiĕnondyăʼdagēʹoñʼ, hăʼdewăsĕñʹnoⁿ -That (it is) the now did it become now of course did they their bodies lay down just between - - năʼdegyāʹdeʼ neʻʹ degiksăʼʹgōwā neʼʹhoʻ waādyasʹʻhĕñʼ neʻʹ Hatʻhonʹdas -the distance between them the two they (f.) maidens (are) there did he himself lay recumbent the Hatʻhonʹdas - - neʼʹ neʻʹ Dooäʼdaneʹgĕⁿʼ. -that (it is) the Dooäʼdane&mlpr ime;gĕⁿʼ. - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, nāʹeʻ neʻʹ dyegōʹwănĕⁿ dăʼāʹoⁿʻ ayagōʹdăʼ. Oʹnĕⁿʻ nāʹeʻ neʻʹ -So now, it is said, truly the thence she is elder one not it is able should she fall asleep. Now truly the - -Hatʻhonʹdas neʼʹ neʻʹ Dooäʼdaneʹgĕⁿʼ hodăʼʹoⁿ, dyawĕⁿʼoⁿʹsʻhoñ nāʹeʻ -Hatʻhonʹdas that (it is) the Dooäʼdane&mlpri me;gĕⁿʼ he has fallen asleep, did all the time just truly - - dañwăgāʹneʼ heʻʹ hayasʹʻhĕⁿʼ hodăʼʹoⁿ. Dāʹ neʼʹ neʻʹ djeyăʼʹdād -two her him eyes were on where he lay recumbent he has fallen asleep. So that (it is) the she the other one - - godăʼʹoⁿ nāʹeʻ neʻʹ neʼʹ. -she has fallen asleep truly the that one. - - - Wăʼoʹʻhĕñʼt, giʼʹoⁿʻ, nāʹeʻ neʼʹ neʻʹ dyegōʹwănĕⁿ deʼagodăʼʹoⁿ nāʹeʻ heʻʹ niwăʹʻsondis. -Did it day become it is said truly that the she elder one (is) she has fallen asleep, truly as so it night long (is). - -Oʹnĕⁿʻ diqʹ, dāyatʹgĕⁿ neʻʹ degiksăʼʹgōwā oʹnĕⁿʻ diqʹ, giʼʹoⁿʻ, - Now too, also, thence two (f.) they arose the two they (f.) maidens (are) now too, it is said, - - oʼgikhoñʹnĭʼ neʼʹ neʻʹ gyadeʼʹgĕñʼ. Dāʹ gāʹnioʼ -did they two (f.) food prepare that it is the they two (f.) elder and younger sisters are. So as soon as - - oʼgakʹhwaiʻ oʹnĕⁿʻ, giʼʹoⁿʻ wainondekhoñʹnīʼ. Neʼʹ nāʹeʻ neʻʹ hagĕⁿʹdjĭ -did it food cook now it is said they food ate. That (it is) truly the he elder one (is) - - waoñwäʹgwăs, giʼʹoⁿʻ, oʹnĕⁿʻ waⁿwănonʻ sgadjĕⁿonʹdīʻ waiʻ neʻʹ neʼʹ -did she him take a portion for, it is said, now did she it him give one it fireside of of course the that it is - -tʻhanyoʹʻcyot. Dāʹ oʹnĕⁿʻ nāʹeʻ neʻʹ haʹoⁿhaⁿʼ (haʹoⁿhwaⁿʼ) nekhoʹgwā nāʹeʻ naʼgadjĕⁿonʹdĭʻ -there he sits. So now truly the he himself he himself] [[for honoⁿʹhaⁿʼ-geaʻ here-ward truly such it fireside of - -oʹnĕⁿʻ wainondekhoñʹnĭʼ oʼtʻhĕñnonʹdon nāʹeʻ neʹyoʼsʻhoⁿʼ neʻʹ Dooäʼdaneʹgĕⁿʼ. - now did they food eat did they themselves eat together truly husband and wives-just the Dooädaneʹg&eb reve;ⁿʼ. - - - Waādikhwĕñʹdăʼt dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, waiʹĕñʼ neʻʹ hagĕⁿʹdjĭ, “Hiwaⁿdĕⁿʼ ĕⁿʻʹsăsăwĕⁿ&mlapos ; -Did they food cease from so now, it is said, did they it say the he old one (is) “My nephew wilt thou it begin - -nāʹeʻ dĕⁿsădawĕñʹnyeʼ heʻʹ yoĕñʹdjădeʼ. Dāʹ neʼʹ diqʹ ĕⁿseʼnigoⁿʹʻhäʼk neʼʹ neʻʹ -truly wilt thou self travel where it earth is present. So that it is too wilt thou careful be that (it is) the - - doōnondawĕñnyeʹʻhoⁿʼ sgāʹse heʻʹ nionondyăʼdatʹgoⁿʼs. Oʹnĕⁿʻ diqʹ nāʹeʻ ĕⁿsadōʹwäd. -they travel about in numbers unmatched where so much they are wizards severally. Now too truly wilt thou hunt. - -Ganioʼʹsʻhoñ nāʹeʻ năʼgayăʼdoʼʹdĕⁿ& mlapos; ogwēʹnyoñ ĕⁿʻsīʹyoʼ sĕⁿʼʹĕⁿ nāʹeʻ -Any kind-just truly such it body kind of it possible (is) wilt thou it kill because truly - - deʼsanoⁿʼgōʹwäs.” -not it thou affects.” (thou art immune.”) - - -Dāʹ oʹnĕⁿʻ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os; waaʻʹdĕñdĭʼ, oʹnĕⁿʻ nāʹeʻ waādoätʹʻhăʼ-khoʻ waiʹĕñʼ-khoʻ, -So now the he the nephewship did he start, now truly did he it to hunt go and did he it say and, - - “Aʹdĭʼgwă dōʹgĕⁿs neʻʹ năⁿʼʹot waiʹĕñʼ neʻʹ hāknoʼʹsĕⁿ. Neʼʹ diqʹ neʻʹ -I do not know it is certain the kind of thing did he it say the he my uncle. That too the - - ĕⁿdgadyeʹĕⁿt neʻʹ djoʼäʹgăʼ.” -will I it begin (= do first) the raccoon.” - - -Dāʹ oʹnĕⁿʻ diqʹ waāyăʹgĕⁿʼt waaʻdĕñʹdĭʼ. Tchi-iʻʹheʼ waāʹgĕⁿʼ neʼʹhoʻ gäʹit agwasʹ -So now too hence he went out did he start. While he walked along did he it see there it (tree) stands very - - oʼeʻʹdāʼ aʹdiʼgwăʻ năʼgayăʼdoʼʹdäⁿ neʼʹhoʻ gĕⁿʼʹdyoⁿʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ wāäʼʹtʻhĕⁿʼ heʻʹ -it clawed (is) uncertain (it is) what it body kind of (is) there it abides. So now truly did he it climb where - - gäʹit dāʹ neʼʹhoʻ waāʹgĕⁿʼ djoʼäʹgăʼ dyunandeʻsändonʻnioⁿʼ. Dāʹ oʹnĕⁿʻ waayăʼdădăʻʹgoʼ -it (tree) stands so there did he it see raccoon they are in array. So now did he its body take out - -oʻsoñwăʹgoñ neʼʹkhoʻ neʻʼ eʻdăʼʹgeʻ, giʼʹoⁿʻ, wooyăʼdoñʹdĭʼ; oʹyăʼʹkhoʻ waayăʼdădăʻʹgoʼ neʼʹ-khoʻ -it hollow-in that and the earth-on, it is said, did he its body cast; it-other and did he its body take out that-and - -neʻʹ eʻdăʼʹgeʻ wooyăʼdoñʹdĭʼ; oʹyăʼʹkhoʻ waayăʼdădăʻʹgoʼ neʼʹkhoʻ neʻʹ eʻdăʼʹgeʻ wooyăʼdoñʹdĭʼ; -the earth-on did he its body cast; it-other-and did he its body take out that-and the earth-on did he its body cast; - - oʹyăʼʹkhoʻ waayăʼdădăʻʹgoʼ neʼʹkhoʻ neʻʹ eʻdăʼʹgeʻ wooyăʼdoñʹdĭʼ. Dāʹ oʹnĕⁿʻ waiʹĕñʼ -it-other-and did he its body take out that-and the earth-on did he its body cast. So now did he it say - -wăʼasʹnyeʼt, “Neʼʹhoʻ-sʻhoñ oʹnĕⁿ&tcomm a; waiʻʹ,” oʹnĕⁿʻ diqʹ dondaadyăʼʹdĕn. -did he speak, “Enough-just now of course,” now too thence he his body caused to descend. - - - Gāʹnioʼ eʻdăʼʹgeʻ oʼtʻhāʹdăʼt oʹnĕⁿʻ wăʼasʹnyeʼt, giʼʹoⁿʻ, waiʹĕñʼ, “Neʼʹhoʻ noñʹ -As soon as earth-on did he stand now did he speak, it is said, did he it say, “Enough, perhaps, - - hăʼdegayeʹiʼ heʻʹ nigeʼhasʹdeʼ hĕⁿsgatgeʻʹdāt.” -just it is sufficient where so I am strong hence will I body bear away.” - - -Dāʹ oʹnĕⁿʻ waiʻʹ waātʻheʻnoñʹnĭʼ, neʼʹ neʻʹ hōʹyĕⁿʼ neʻʹ găsʹʻhāʼ neʻʹ neʼʹ -So now of course did he it bundle make of, that the he it has the it forehead-strap the that - -waăsʻhädĕⁿʻʹdāĕ&s upn;ʼ. Oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ waāyăʼdageʹoñʼ neʻʹ djoʼäʹgăʼ-sʻhoⁿʼoⁿ , -did he it strap lay out. Now it is said, there did he its body lay severally the raccoon-s, - - waadeyĕñnoñʹnĭʼ waāwăhăsʹyoñʼ. Gāʼnioʼʹ waadyĕñnoʼkʹdĕⁿʼ dāʹ oʹnĕⁿʻ -did he it do with care did he it wrap with care severally. As soon as did he it task complete so now - - oʼtʻhatʻhēʹnaⁿk agwasʹ waātʻgeʻʹdāt neʼʹkhoʻ neʻʹ oʹnĕⁿʻ -did he his bundle take up very, indeed, did he it bear with the forehead-strap that and the now - - saāʻdĕñʹdĭʼ. -again he started (= went home). - - -Neʼʹhoʻ niyuʼʹdäⁿ gaʻhenodāʹdieʼ hoñsaāʹyoⁿʼ hĕⁿʹoñweʻ - Thus so it was in form it bundle stood out moving thither he returned home there where - - tʻhonadegăʼʹdoⁿ, neʼʹhoʻ oñʹgyeʻ waātʻhenoñʹdĭʼ waiʹĕñʼ khoʻ, “Hauʼʹ, hagnoʼʹsĕⁿ, nĕⁿʻʹ -there they it fire have kindled, there indoors did he his bundle cast did he it say and, “Come, my uncle, here - -igāʹyĕⁿʼ desesʹnyeʻ, dĕⁿsĕⁿʼnyāʹĕⁿ& mlapos;-khoʻ.” -it lies two they hands put to (it), wilt thou it care -and.” - - -Oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ nāʹeʻ oʼtʻhăsʹnyeʼ. “Hōʹ, niyāʹwĕⁿ hiʹwâⁿdĕⁿʼ,” - Now, it is said the he old one now truly did he it attend to. “Hō, so it is in-gratitude my nephew,” - - waiʹĕñʼ neʻʹ honoʼʹsĕⁿ, “Oʹnĕⁿʻ waiʻʹ oʼgāiʻwayeʹiʻ tchi-săʼāʻʹsʻhoñ sʻhăʼdegoñsʹnyeʼ -did he it say the his uncle, “Now indeed did it matter fulfill while thou small-just I thee attended to - - dăsadodyĕñʹaⁿdieʼ dyawĕⁿʼʹoⁿ degoñsʹnyeʼ neʼʹkhoʻ neʻʹ goñdäñʹäs. Oʹnĕⁿʻ nĕʹwăʼ -thence thou grew apace always I thee cared for that and the I thee pitied customarily. Now in turn - - oʼsadodiʹāk, dāʹ neʼʹkhoʻ gĕⁿsʹ tchiʹ-wi oʹnĕⁿʻ nĕʹwăʼ naⁿʹdă gayăʼdăgēʹoñʼ. Dāʹ -didst thou grow up, so that and customarily while I it thought now in turn this it body lie severally. So - - niyāʹwĕⁿ diqʹ.” -let it happen (I am thankful) too.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ waāyĕñʹsēʼ heʻʹ nīʹyoñ neʻʹ djoʼäʹgăʼ. Waādyĕñnoʼkʹdĕⁿʼ dāʹ -So now, it is said, the he old one did she it skin as so it many the the raccoon. Did he his task finish so - -oʹnĕⁿʻ waiʹĕñʼ, “Neʼʹ nāʹeʻ neʻʹ găʼcyoʹsăʼ ĕⁿgadoʻsoñʹnĭʼ, neʼʹkhoʻ neʻʹ neʼʹ ʼăʻʹsoⁿ - now did he it say, “That truly the it skin will I self pouch make, that and the that still - - ĕⁿtchădoätʹʻhăʼ, neʼʹkhoʻ näⁿʹgäⁿ gayăʼdăgēʹoñʼ heyonēgāsʹdeʻ neʻʹhoʻ deyodogĕⁿʹdoⁿ -wilt thou to hunt go, that and this it is it body lie several “pot-roasted” as a matter of fact it it requires - - huiʹgĕⁿ djoʼäʹgăʼ.” -that it is raccoon.” - - -Neʼʹkhoʻ neʻʹ waāgoōnʹdoñʼ neʼʹ neʻʹ neyoʼʹsʻhoⁿʼ neʻʹ hauñwâⁿʹdĕⁿʼ neʼʹ Dōʹ nĕⁿdjikʹhwayēʼ? -That and the did he her ask several that the his wife-s the his nephew that How so will you two food prepare? - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, dondagīʹdăʼt oʹnĕⁿʻ nāʹeʻ oʼgyăʻʹtcōʼ neʻʹ djoʼäʹgăʼ; gāʹnioʼ -So now, it is said thence they two arose now truly did they (du.) it cut up the raccoon; as soon as - - oʼwadyĕñnoʼkʹdĕⁿʼ dāʹ oʹnĕⁿʻ oʼginaⁿʼdjōʹdĕⁿʼ. Heʻʹ niyuʹweʼ oʼgāiʻʹ yonegāsʹdeʻ -did they their task complete so now d id they two (f.) pot set up. As so far as it is did it cook it boiled down - - waiʻʹ oʹnĕⁿʻ oʼwāʹdoⁿʼ. Dāʹ oʹnĕⁿʻ neʻʹ degiksăʼʹgōwā neʼʹ neʻʹ oʼʹwāʼ gaʼoñʹwăgoñ neʼʹ -of course now did it become. So now the two they (f.) (du.) maidens that the it meat it-bowl-in that it is - -neʻʹ găʹsnoⁿʼ năⁿʼʹot neʼʹhoʻ oʼgiʹondäʻ, neʼʹkhoʻ neʻʹ oʹnĕⁿʻ wainandekʹhoñnĭʼ hadigweʹgoⁿ. -the it bark kind of thing there did they two (du.) it part, that and the now did they food eat they together. - -Dāʹ “Niyāʹwĕⁿ, hōʹ, niyāʹwĕⁿ, niyāʹwĕⁿ,” hāʹdoⁿ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ. -So “I am thankful, hōʹ, I am thankful, I am thankful,” he kept saying, it is said, the he old one (is). - - - Wăʼōʹhĕñʼt, giʼʹⁿʻ, oʹnĕⁿʻ āʹeʼ saādoätʹʻhăʼ neʻʹ Dooäʼdaneʹgĕⁿʼ. Dāʹ neʼʹ -It became day, it is said now again again he to hunt went the Dooäʼdane&mlpr ime;gĕⁿʼ. So that - - tchīʹieʼs neʻʹ gaʻhadăʹgoñ neʼʹhoʻ waāʹgĕⁿʼ gäʹitgowāʹnĕñ, agwasʹ, giʼʹoⁿʻ, oʼeʻʹdāʼ -while he walked around the it-forest-in there did he it see it tree stands great, very it is said, it clawed (is) - -neʼʹ neʻʹ owădjisdăʼʹgeʻ heʻʹ gäʹit. Oʹnĕⁿʻ, giʼʹoⁿʻ, waādeʻcyonyāʹnoñʼ waāäʼʹtʻhĕⁿʼ-khoʻ . Dāʹ -that the it-bark-on where it tree stands. Now, it is said did he his preparations make did he it climb-and. So - -oʹnĕⁿʻ nāʹeʻ neʼʹhoʻ năʼaⁿʹwĕⁿ āʹeʼ, neʼʹhoʻ waayăʼdādyĕñʼtʻhoʼ neʻʹ djoʼäʹgăʼ neʻʹ oʻswĕⁿʼdăʹgoñ - now truly there so it happened again, there did he its body draw out the raccoon the it dead tree-in - - goñniʼʹdioⁿʼ eʻdăʼgeʻʹkhoʻ wooyăʼdoñʹdĭʼ, oʹnĕⁿʻ oʹyăʼkhoʻ hoⁿsaāyăʼdadyĕñʹtʻh oʼ -they (anim.) abide earth-on-and did he its body cast, now it-other-and thence again he its body drew out - -eʻdăʼʹgeʻ-khoʻ āʹeʼ wooyăʼdoñ ʹdĭʼ, oʹnĕⁿʻ, oʹyăʼkhoʻ āʹeʼ ho& supn;saayăʼdadyĕñʹtʻhoʼ neʼʹ neʻʹ - earth-on-and again did he its body cast, now, it other and again thence again he its body drew out that the - - oʻsweⁿʼʹdăgoñ eʻdăʼʹgeʻ-khoʻ āʹeʼ wooyă&mla pos;doñʹdĭʼ, oʹnĕⁿʻ, giʼʹoⁿʻ, oʹyăʼkhoʻ -it dead tree-in earth-on-and again did he its body cast down, now it is said, it other-and - - hoⁿsaayĕʼdadyĕñʹtʻhoʼ eʻdăʼʹgeʻkhoʻ āʹeʼ wooyăʼdoñʹdĭʼ, neʻʹ djoʼäʹgăʼ, yēʹiʼ giʼsʹʻhäⁿ, -t hence again he its body drew out earth-on-and again did he its body cast down the raccoon, six it is believed, - -djāʹdŭk giʻsʹhäⁿ, nigayăʼʹdăgeʻ neʻʹ djoʼäʹgăʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ waiʹĕñʼ, “Oʹnĕⁿʻ nāʹeʻ neʼʹhoʻ - seven it is believed so many its body in number the raccoon. So now truly did he it say, “Now truly there - - hăʼdegayēʹiʼ,” oʹnĕⁿʻ neʻʹ neʼʹ nāʹeʻ dondaadyăʼdĕn(t) hoñsāĕⁿʼdyoñʹdăʼt-kho&tc omma; neʻʹ -just two it suffice,” now the that truly thence again he his body brought down there did he again step-and the - -eʻdăʼʹgeʻʹ. - earth-on. - - -Dāʹ oʹnĕⁿʻ āʹeʼ waasʻhädĕⁿʹdāĕⁿʼ neʻʹ osʹʻhāʼ, dāʹ oʹnĕⁿʻ waiʻʹ neʼʹhoʻ āʹeʼ -So now again di d he it forehead strap lay out the it forehead strap, so now of course there again - - waayăʼdăsodjōʹdĕnʼ neʻʹ djoʼäʹgăʼ neʼʹkhoʻ neʻʹ waatʻheʹnoñnĭʼ neʼʹkhoʻ neʻʹ -did he it body put in a pile the raccoon that and the did he it bundle make that and the - - waahwăhăʹcyoñʼ neʻ hotʻhēʹnaiyĕⁿʼ waadyĕñnñoʹnĭʼ. Dāʹ oʹnĕⁿʻ diqʹ -did he it wrap up repeatedly the he his bundle lying there did he it care use. So now too - - doñsaatʻhēʻnaⁿk waatgeʻʹdāt-khoʻ, oʹnĕⁿʻ saaʻdĕñʹdĭʼ oʹnĕⁿʻ neʼʹhoʻ -did again he his bundle take up did he it bear with and the forehead strap- now again he departed now there - - saatʻhēʹnaⁿk waatge&tcomm a;ʹdāt-khoʻ oʹnĕⁿʻ diqʹ saaʻdĕñʹdĭʻ -again he his pack took up did he hit bear with and the forehead strap now (then) too, (also), again he started homeward - -neʼʹhoʻ hoñsāʹēʼ hĕⁿʹoñweʻ tʻhodinoⁿʹsot neʻʹ neyoʼʹsʻhoⁿʼoⁿ. - there thither again he went there where there their lodge stands the the spouses several. - - -Neʻʹ oʹnĕⁿʻ hoñsaāʹyoⁿʼ neʼʹhoʻ, giʼʹoⁿʻ, waātʻhēʹnayĕⁿʼ oñʹgyeʻ hĕⁿoñweʻ -The now (time) thither again he arrived there it is said, did he burden place indoors there where - - niʻānyoʹcyot neʻʹ honoʼʹsĕⁿ. Dāʹ, oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ -there his form abides the his uncle (mother’s brother). So, now, (then), it is said, the he old person (is) - - waāsʹnyeʼt waiʹĕñʼ, “Hōōʹ, niyāʹwĕⁿ, hōōʹ, niyāʹwĕⁿ, -did he it speak did he it say, “Oh, thence may it come to pass, oh, thence may it come to pass, - - niyāʹwĕⁿ waiʻʹ. Oʹnĕⁿʻ noñʹ ĕⁿwagōʹdjĭs neʻʹ deʹgioⁿʼ, giʼsʹʻhäⁿ, nigayăʼʹdăgeʻ -thence may it come to pass, truly. Now, (then) perhaps will it-me suffice the eight, it may be so-it-body-number - -neʻʹ djoʼäʹgăʼ.” -the raccoon.” - - -Dāʹ oʹnĕⁿʻ nāʹeʻ neʻʹ hagĕⁿʹdjĭ waayĕñcyoñʹgoʼ (waayĕñzyoñʹgoʼ) heʻʹ nīʹyoñʻ -So, now verily the he old person (is) did-he-it-skin-remove respectively as (many) so-many in number (are), - - neʼʹhoʻ; waadyĕñnoʼkʹdĕⁿʼ gagweʹgoⁿ. Oʹnĕⁿʻ nāʹeʻ waăʼʹsädoñnyoñʼ (waăʼʹzädoñnyoñʼ) -there (so) did he-it-task finish it-entire (whole). Now verily did he it-skin stretch (on frames) respectively - - gagweʹgoⁿ. -it-entire (whole). - - -Gāʹnioʼ oʹnĕⁿʻ, giʼʹoⁿʻ, oʼgāʹʻhĕⁿ oʹnĕⁿʻ waiʻʹ oʼhăʻʹsawĕⁿʼ waāʼdōʻsoñʹnĭʼ (waādōzoñʹnĭʼ), hōʹ agwasʹ -Whenever now, (then), it is said, it dried now indeed did he-it-begin he tanned them oh, very - - wīʹyō neʻʹ oʹnĕⁿʻ waiʻʹ waādyĕñnoʼkʹdĕⁿʼ. Dāʹ neʼʹ nāʹeʻ haʻgwasʹtʻhăʼ -it-fine, beautiful (is) the now indeed did he-it-task-finish. So that (it is) truly he-it-wrap-used for - - neʼʹ neʻʹ djoʼäʹgăʼ īyosʹ. -that (it is) the raccoon robe. - - - Dyawĕⁿʼʹoⁿ nāʹeʻ-sʻhoñ neʻʹ degiksăʼʹgōwāʻ odikhoñʹnī, agwasʹ skĕñʹnoⁿʼ gagweʹgoⁿ hĕⁿnĕñnoⁿdoñʹnioⁿ. -All the time just only the two they children large (are) they ate, very contentedly it-all they were thinking. - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ oʼgasʹnyeʼt oʹnĕⁿʻ wăʼāʹgĕⁿʼ neʻʹ dyegōʹwănĕⁿ, -So now (then), it is said, there it spoke now (then) did it say the she, the elder one (is), - - “Ĕⁿdiyĕñdāʹgwăʼ nāʹeʻ, yeyĕñdāʹgwăs gĕⁿsʹ neʻʹ neʼʹ yenĕñwăsʹʻhĕⁿʼ. Hauʼʹ oʹnĕⁿʻ -&l dquo;Thou-will I wood get truly, one gets wood usually the that one husband’s people is with. Come, now (then) - - dyăʻdĕñʹdĭʻ.” -let us two start.” - - -Dāʹ neʼʹ diqʹ oʹnĕⁿʻ nāʹeʻ hoʼgniyăʹgĕⁿʼt heʻʹ odinoⁿʹsot neʼʹhoʻ -So that moreover now (then) truly thence they two went out of doors there their two lodge stands there - - wăʼʹgnēʼ hĕⁿʹoñweʻ tgahadāʹyĕⁿʼ, neʼʹhoʻ hōʹgwā, giʼʹoⁿʻ oʼgniʹgĕⁿʼ -thither they two went there where there it forest (is), there aside, it is said, did they two it see - - tgäʹit oʹhĕⁿ. -there it-tree stands it dry (is). - - - Neʼʹ neʻʹ dyeʹgōwanĕⁿ ganĕñyagäⁿʹĕⁿt (ganĕñyaʹgän) yēʹāʼ deyotʻhweʼnoñʹni neʼʹ neʼʹhoʻ -That (it is) the she elder one (is) it stone white (is) she-it held it round (is) that (it is) there - - wăʼēʹyĕn heʻʹ gäʹit gagweʹgoⁿ nāʹeʻ wăʼotʹkāeʻ neʼʹkhoʻ neʻʹ tcoyĕñdăsodjotʹsʻhoñ. Dāʹ -did she it strike there it tree stands it whole (is) truly did it sound that-and the only it wood pile left (is). So - - oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ oʼgyatʻhēʹnoñnĭʼ oʼgisʻhäyĕñʹdoñʼ neʼʹ neʻʹ hoʼgisʹʼŭt neʻʹ -now (then) it is said, there did they two pack make did they two cord fasten to each that the did it-it exhaust the - - sgäondatʹ-gĕñoⁿʼ; dāʹ oʹnĕⁿʻ diqʹ oʼgyatgeʻʹdāt neʻʹ degaʻhēʹnăgeʻ -one it tree number(s)-was; so now (then) moreover did they two it bear by forehead-band the two it pack number - - oʹnĕⁿʻ diqʹ sagyăʻdĕñʹdĭʼ. -now (then) moreover back they two started. - - -Dāʹ oʹnĕⁿʻ hoñsagnīʹyoⁿʼ hĕⁿʹoñweʻ tyodinoⁿʹsot oʹnĕⁿʻ neʼʹhoʻ heʻʹ gaʻʹhogain -So now (then) there again they two arrived there where there their lodge stands now (then) there where it-door (is) - -neʼʹhoʻ hoñsagīʹyoⁿʼ oʹnĕⁿʻ neʼʹhoʻ oʼtgyadekhăʹʻsĭʼ heʻʹ gaʻʹhogain, oʹnĕⁿʻ, - there there again they two entered now (then) there did they two separate where it-door (is), now (then), - - giʼʹoⁿʻ, dagyādyĕñʹtʻhoʼ neʻʹ gasʹʻhāʼ dedjāʹoⁿ-gwā năʼganoⁿʹsădĭ oʼdwatʻhwădāʹseʼ neʻʹ -it is said, thither they two it draw the it-pack-strap both-sides there it lodge side(s) did it around go the - - ganoⁿʹsot neʻʹ oyĕñʹdăʼ. -it-lodge stand the it-wood. - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ hoñsagīʹyoⁿʼ neʻʹ ganoⁿsgoñʹwă. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, wăʼāʹgĕⁿʼ neʼʹ neʻʹ -So now, it is said thither again they two entered the it-lodge-in. So now, it is said, did she say that the - - dyeʹgowănĕⁿ, “Yondyĕñdayēʹoⁿʼ gĕⁿsʹ waiʻʹ neʻʹ yenĕñwăsʻhĕⁿʼ,” wăʼoñwaōʹwĭʼ -she, the elder one, “One wood for fire gathers usually truly the she is with her husband’s people,” did she-him tell - -neʻʹ hagĕⁿʹdjĭ. “Hōōʹ, niyāʹwĕⁿ; niyāʹwĕⁿ, waiʻ,” waiʼĕñʼ neʻʹ hagĕⁿʹdjĭ, agwasʹ oñgwătʹganoñniʻ -the he, old man (is). “Hōōʹ, thanks; thanks, truly,” did he say the he, old man, (is) very we are wealthy - -waiʻ.” -truly.” - - - Oʹnĕⁿʻ neʼʹ neʻʹ wēʹĕⁿʻ dwĕñniʼʹdioⁿʼ neʻʹ goñtʻhoñwīʹsăs oʹnĕⁿʻ nāʹeʻ oʼwĕⁿnĕñninaⁿʼdog neʼʹ -Now (then) that the far away there they (fem.) abide the they women (are) now (then) verily did they notice that - -neʻʹ oʹnĕⁿʻ waādōʹdiāg neʻʹ Hatʻhonʹdas neʼʹ neʻʹ Hotkwisdadegĕⁿʹʼăʻ neʼʹ neʻʹ -the now (then) did he grow up the He, the Listener, that (is) the He, the Scorched Paunch that (is) the - - Dooäʼdanēʹgĕⁿʼ, gēʹiʻ nigoñʹdi. Dāʹ oʹnĕⁿʻ nāʹeʻ neʻʹ yegĕⁿʹdjĭ, “Oʹnĕⁿʻ -Two, He, Feathers Together (is), four so many they are. So now (then) verily the she, old woman, “Now (then) - - hĕⁿswatgondŭk oʹnĕⁿʻ hĕⁿseswanaⁿʹgwăgwāāʼ giĕⁿʼʹsʻhoⁿʼoⁿ, ” neʼʹ wăʼāʹgĕⁿʼ. Sĕⁿʹ -thither will you go now (then) thither will you him fetch as a spouse my children,” that did she it say. Three - - năʼdewännondĕⁿʹnondēʼ. Oʹnĕⁿʻ wăʼāʹgĕⁿʼ neʻʹ yegĕⁿʹdj&i breve;, “Isʹ ĕⁿtchadyeʹĕⁿt neʻʹ -s o many they (are) sisters. Now (then) did she it say the she, old woman, “You will you be first the - - segōʹwănĕⁿ neʼʹ neʻʹ hĕⁿsenaⁿgwagwăʹhăʼ.&rdquo ; -you eldest (are) that the thither wilt thou fetch him as spouse.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, oʼwadiäʻgoñnĭʼ neʼʹ neʻʹ deganăⁿʼhoñsdyăʼʹgoⁿ, oʹnĕⁿʻ waiʻʹ oʼwadīʹtʻheʼt neʻʹ -So now (then), it is said, did they bread make that the it “marriage” bread, now (then) truly did they pound the - -sĕⁿʹ niwĕñnonʹdĭʻ neʻʹ wĕⁿnondeʼgĕⁿʼʹsʻho ⁿʼoⁿ, neʼʹ neʻʹ gagaiʻdĕⁿʼʹdoⁿ năⁿʼʹot neʻʹ oäʻʹgwăʼ. Neʼʹ neʻʹ -three so many they number the they sisters (are), that the it-boiled-in-ashe s kind of the it-bread. That the - -waiʻʹ neʻʹ tuʻʹ, tuʻʹ, tuʻʹ, tuʻʹ, soʼʹgĕⁿʼ hĕⁿʹoñweʻ oʼwaditʻheʼt. -truly the tuʻʹ, tuʻʹ, tuʻʹ, tuʻʹ, it sounded there where did they pound it. - - -Dăʼdjīʹăʻsʻhoñ, giʼʹoⁿʻ, oʹnĕⁿʻ wăʼodiäʻʹgwaiis neʻʹ gonyākʹtʻhăʼ, oäʻʹgwăʼ -In a short time, it is said, now (then) did their bread get done the one it uses to marry, it bread - -deganaⁿʼhoñsdyăʼʹgoⁿ gayāʹsoⁿ, dāʹ oʹnĕⁿʻ gaʼăsʹʻhägoñ waʼagonʹdäʻ neʼʹ neʻʹ dewăsʹʻhĕⁿ -it “marriage” bread it called is, so now (then) it-basket-in did one it put that the two-tens (twenty) - - niyoäʻʹgwăgeʻ, neʼʹkhoʻ neʻʹ yegĕⁿʹdjĭ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Hauʼʹ, oʹnĕⁿʻ gāʹtcĭ -so many it loaves number that-and the she, old woman now (then) did she it say, “Come, now (then) hith er come thou - -neʹkhoʻ dĕⁿsʹdăʼt.” Dāʹ oʹnĕⁿʻ neʻʹ goāʹwăk neʼʹhoʻ oʼdyēʹdăʼt, neʼʹkhoʻ neʻʹ oʹnĕⁿʻ - here wilt thou stand.” So now (then) the her daughter there did she stand, that-and the now (then) - - wăʼagaotʹgăʼ neʻʹ goāʹwăk neʼʹkhoʻ neʻʹ găsĕñnagăʼʹoⁿ wăʼagoʻʹgāʼ neʼʹ neʻʹ -did she her hair comb the her daughter that-and the it-perfume (smell-sweet) did she her anoint that the - -gonoʼĕñʼʹgeʻ, neʼʹkhoʻ neʻʹ wăʼagonyăʻtchiʼdōʹd&eb reve;ⁿʼ, agwasʹ dayeʻdoʹes neʻʹ găʼheʻʹsăʼ, agwasʹ -her head-on, that-and the did she-her-top-knot set on, very did she it taut make the it-band, very - - dedjagogaoʼgwāeʼʹsʻhoñ soʼʹdjĭʻ wăʼeʻniʹäd. -did she eye-sockets-have-only too much did she it taut make. - - -Dāʹ oʹnĕⁿʻ, giʼoⁿʻ, neʻʹ yegĕⁿʹdjĭ wăʼāʹgĕⁿʼ, “Hauʼʹ oʹnĕⁿʻ neʼʹhoʻ hoʼseʻʹ hĕⁿʹoñweʻ -So now (then) it is said the she, old woman did she it say, “Come, now (then) there thither go thou there where - - weʹĕⁿ itʹʻheʼs neʻʹ Dooäʼdan&e macr;ʹgĕⁿʼ; neʼʹ neʻʹ ĕⁿwiʻhēʹagʹ hăʼʹdegagon -far away there he goes about the Two He Feathers Together Are that the will I be thinking without fail - - ĕⁿhoñwâⁿoʹwĭʼ. Dāʹ djāʹgoⁿ diqʹ. Agwasʹ nāʹeʻ otʻhyoʻʹgwanīʻ hĕⁿʹoñweʻ -will she him tell. So do thou take courage moreover. Very verily it is frightful there where - - dĕⁿsyayăʼkʹdăk näⁿʹgäⁿ ganyōʹdāeʼ.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, -wilt thou it use to cross this (it is) it lake (is).” So now (then) it is said, - - wăʼoñdadegeʻʹdād näⁿʹgäⁿ găʼăsʹʻhäʼ oäʻʹgwăʼ īʹwad. -did she-her place it on, with forehead band this (it is) it basket it-bread it contains it. - - -Oʹnĕⁿʻ năʹeʻ wăʼoⁿʻdĕñʹdĭʼ neʻʹ dyeʹgowănĕⁿ. Wăʼe&ml prime;yoⁿʼ nāʹeʻ hĕⁿʹoñweʻ tʻhadinaⁿʹgeʼ neʼʹ neʻʹ - Now verily di d she start the she, eldest. Did she arrive verily there where there they inhabit that the - - Dooäʼdanēʹgĕⁿʼ haʻwadjīʹäʼ oʹnĕⁿʻ waiʻʹ weĕⁿʹsʻhoñ dedyegāʹneʼ neʼʹhoʻ deyegāʹneʼ neʼʹ -Two He Feathers Together Are his clan now (then) truly far away only there she looked from there did she look that - -neʻʹ tʻhonoⁿʹsot neʻʹ Dooäʼdanēʹgĕⁿʼ. Dāʹ oʹnĕⁿʻ agwasʹ oʼyoʹnisʻheʼt neʼʹhoʻ -the there his lodge stands the &l dquo;Two Feathers Together.” So now (then) very it was long time there (thus) - -niyoʼʹdĕñ dăʼāʹoñʻ auñʹwâⁿʹgĕⁿʼ nāʹeʻ. -so it was not able could she him see verily. - - -Dyĕñgwăʻʹsʻhoñ, giʼʹoⁿʻ, oʹnĕⁿʻ daāyăʹgĕⁿʼt neʻʹ Dooäʼdanēʹgĕⁿʼ neʼʹkhoʻ neʻʹ oʹnĕⁿʻ - Suddenly, it is said, now (then) thence he emerged the “Two Feathers Together” there-and the none then - - oʼtʻhatʹgăʻdoⁿ. Oʹnĕⁿʻ nāʹeʻ waăʻʹdĕñdĭʼ, oʹnĕⁿʻ, giʼʹoⁿʻ, hogwāʻʹsʻhoñ neʼʹhoʻ dedyeʹgāneʼ neʻʹ -he did look around. Now verily did he start, now, it is said, aside-just there thence she looked the - - yeksăʼʹgōwā. Neʼʹkhoʻ neʻʹ oʹnĕⁿʻ waādowäʹtʻhăʼ neʼʹkhoʻ neʻʹ wāʹāt doskĕñoⁿʹsʻhoñ hĕⁿʹoñweʻ -she maiden (is). That-and the now (then) did he to hunt go that-and the did he stop nearby-just there where - - dedyegāʹneʼ neʻʹ yeksăʼʹgōwā. -thence she looked the she maiden (is). - - -Dāʹ oʹnĕⁿʻ neʼʹhoʻ waātgonʹdŭk hĕⁿʹoñweʻ detʻhadowäsʹtʻhăʼ. Neʼʹkhoʻ neʻʹ neʼʹhoʻ -So now (then) there did he start for there where there he it to hunt uses That-and the there - - deyeganēʹdieʼ heʻʹ wāʹeʼ, neʼʹhoʻ-khoʻ nāʹeʻ hoʼwaʻʹdoⁿʼ. Djokʹ oʹnĕⁿʻ, giʼʹoⁿʻ, -thence she looked-along where thence he went, there -and verily thither it disappeared. Quickly, now, it is said, - -neʼʹhoʻ wăʼʹĕⁿʼ oʹnĕⁿʻ nāʹeʻ wauñwăⁿsʹʻheʼ -khoʻ wăʼoñwayăʼdisākʹh&abreve ;ʼ -khoʻ dwadādesʼăʻʹdoⁿ - there thither she went now verily did she him pursue -and did she him seek -and did she her best do - -nāʹeʻ. -verily. - - -Agwasʹ wēʹĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ niyuʼdäⁿʹādieʼ hosʹʻheʼ. Dyĕñgwăʻʹ-se - Very far away, it is said, there so it continued to be she-him followed. Suddenly - - hoʼdyeganäʹdieʼ neʼʹhoʻ tʻhäʹdieʼs heʻʹ tgäʹit neʼʹ neʻʹ -thither she is looking as she went there there he went climbing about where there it tree stands that (it is) the - - gäoñdăsʹdĕñʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ neʼʹhoʻ wăʼʹĕⁿʼ, wăʼēʹyoⁿʼ -khoʻ hĕⁿʹoñʹweʻ -it tree large (is). So now (then) verily there thither did she go, thither she arrived -and there where - - tgäʹit tĕⁿʼʹĕⁿ diqʹ nāʹeʻ deonoⁿʹdoⁿʼ; doskĕñʹoⁿ neʼʹhoʻ oʼdyēʹdăʼt hĕⁿʹoñweʻ -there it tree stands not moreover verily not he it aware of (is); near there did she stand there where - - nigäʹit. Neʼʹhoʻ gäoñdākʹʼăʻ īʹyet tʻhiyagodyēʹĕⁿ. Dāʹ neʼʹ khoʻʹ neʻʹ djoʼäʹgăʼ -there it tree stands. There (it is) it tree beside she stands she kept still. So that and the raccoon - - odyăʼdădēʹnyoñʻ, agwasʹ nāʹeʻ oʹnĕⁿʻ, giʼʹoⁿʻ, näⁿʹ niyoyăʼdăʻsōʹdjes -did it exchange, body(s) (= body after body) very verily now (then), it is said, so so it-body pile high (long) (is) - -neʻʹ djoʼäʹgăʼ. Dāʹ neʼʹhoʻ deyegāʹneʼ neʻʹ Dooäʼdanēʹgĕⁿʼ hoyoʼʹdeʼ neʼʹ neʻʹ yeksăʼʹgōwā. Dāʹ -the raccoon. So there she is watching the “Two Feathers Together” he is working that the she maiden (is). So - -neʼʹhoʻ hoʼdyē ʹdăʼt oʹnĕⁿʻ nāʹeʻ wăʼesʹnyeʼt neʼʹ neʻʹ wăʼāʹgĕⁿʼ, “Hauʼʹ, Doⁿdasadyăʼʹdĕn - there did she stop now (then) verily did she speak that the did she say, “Come, thence thou thy body bring down - -(doⁿdasadyăʼʹdĕnt) oʹnĕⁿʻ noñʹ nāʹeʻ dasesʹʼăʻt.” Dyĕñgwăʻʹsʻhoñ neʼʹhoʻ oʼgasʹnyeʼt - now (then) perhaps verily thence you (thou) it hast exhausted.” Suddenly there did it cry out - -neʻʹ gwĕⁿgwĕñʹoⁿ, “Kwĕⁿʹ, kwĕⁿʹ, kwĕⁿʹ,” oʼʹgĕⁿʼ; wăʼēʹgĕⁿʼ nigăhadăgĕñʻyatʹʻs&tcom ma;hoñ neʼʹhoʻ -the yellowhammer, “Kwĕⁿʹ, kwĕⁿʹ, kwĕⁿʹ,” did it say; did she it see just it forest-edge- there - - wăʼotʹʻhädieʼ. -thither it flying sang along. - - -Oʹnĕⁿʻ neʼʹ neʻʹ yeksăʼʹgōwā wăʼesʹnyeʼt waiʹĕñʼ diqʹ, “Āʹgi, gĕñʼʹ ăwĕñdoñʹnyăʼt, oʹnĕⁿʻ - Now that the she maiden did she speak did she it say moreover, “Āʹgi, exceedingly it discouraging (is), now - -waiʻʹ waāknaⁿʼkhwăʼʹdĕⁿ&m lapos; neʻʹ Dooäʼdanēʹgĕⁿʼ.” Djokʹ ogondaʹdieʼ wăʼoⁿtgeʻdăʹʻsĭ& mlapos; -truly did he me anger the “T wo Feathers Together.” At once it it followed did she burden unloose - -hōʹgwāʹ-khoʻ wăʼāgosʹʻhoʼ neʻʹ oäʻʹgwăʼ-gĕñʹoⁿ&mlapos ;, neʼʹ neʻʹ dewăsʹʻhĕⁿ niyoäʻʹgwăgeʻ. Dāʹ - aside-and did she it pour out the it bread-it was, that the two tens so many it loaves number. So - - oʹnĕⁿʻ diqʹ sayoⁿʻdĕñʹdĭʼ, neʼʹhoʻ hoñsāʹyĕⁿʼ hĕⁿʹoñweʻ dwĕñniʼʹdioⁿʼ neʻʹ dewĕñnondäⁿʹnondeʼ -now then moreover she went home, there again she arrived, there where there they abide the they are sisters - -godinoʼʹĕⁿ-khoʻ. Gānioʼʹsʻhoñ nāʹeʻ oʹnĕⁿʻ hoñsayeʹyoⁿʼ, dāʹ oʹnĕⁿʻ nāʹeʻ wăʼāʹgĕⁿʼ neʻʹ yegĕⁿʹtcĭ, -their mother-and. As soon-just verily now there again she arrived, so now verily did she say the she, old woman, - -“Gwēʹ, naⁿʼāʹwĕⁿʻ-hegō wā dēʼsʻhāʹwĭʼ?” Dāʹ oʹnĕⁿʻ neʻʹ yeksăʼʹgōwā dayesʹnyeʼt -“Well, what happened-so great not thou him bring with thee?” So now the she maiden (is) thence she answered - - waiʹĕñʼ, “Neʻʹ Iʼʹ dăʼāʹoⁿʻ agegwēʹnĭʼ soʼʹdjĭʻ ĕñʼʹ noñʹ doōnoⁿʼgōʹwäs sĕⁿʼʹĕⁿ.” -did she it say, “The I not able I it can do because I think perhaps not it him affects indeed.” (in fact.”) - - -Dāʹ wăʼesʹnyeʼt neʻʹ onoʼʹĕⁿ waiʹĕñʼ, “Nāʹeʻ-khoʻ deʼgoñyăʼʹdāāʼs soʼʹdjĭʻ neʻʹ īsʹ -So did she speak the her mother did she it say, “Verily- and no t I thee depend on because the thou - - nisadyēʹäʼt, sanăʼgōʹwäs. Dāʹ oʹnĕⁿʻ nāʹeʻ wayagwēʹnĭʼ. Oʹnĕⁿʻ diqʹ neʼʹ -so thou not smart (art), thou liable to attack art. So now (then) verily did he thee overcome. Now moreover that - - ĕⁿyoⁿʻdĕñʹdĭʼ neʻʹ gosʹtʻhoⁿ, neʼʹ nāʹeʻ agwasʹ kheyăʼʹdāāʼs. Oʹnĕⁿʻ diqʹ nāʹeʻ -did she start moreover the she youngest (is), that verily very I her depend on. Now moreover verily - - ĕⁿswaäʻgoñʹnĭʼ neʼʹ neʻʹ deganaⁿʼhoñsdyăʼʹgoⁿ neʼʹ neʻʹ dewăsʹʻhĕⁿ nĕⁿʹyoñk. Hauʼʹ, oʹnĕⁿʻ.” -you bread make (Imp.) that the “marr iage-bread” that the two tens (twenty) so many will it number. Come, now.” - -“Hauʼʹ,” oʹnĕⁿʻ oʼwadītʹʻheʼt neʻʹ oʹnĕñʹoⁿʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ oʼwadiäʻgoñʹnĭʼ neʼʹ neʻʹ dewăsʹʻhĕⁿ -“Come,” now did they pound the it corn. So now verily did they (fem.) bread make that the two tens (twenty) - - nīʹyoñ, dāʹ oʹnĕⁿʻ nāʹeʻ oʼwadiäʻʹgōʼ neʼʹ neʻʹ dewăsʹʻhĕⁿ nīʹyoñ, dāʹ -so many they number, so now verily did they (fem.) bread make that the two tens (twenty) so many they number, so - -oʹnĕⁿʻ nāʹeʻ oʼwadiäʻʹgōʼ deganaⁿʼhoñsdyăʼʹgoⁿ gayāʹsoⁿ. Ganioʼʹ oʼgaiʹʻ dāʹ oʹnĕⁿʻ nāʹeʻ - now verily did they (fem.) bread boil “marr iage-bread” it is called. As soon as did it cook so then (now) verily - -găʼăsʻʹhägoñ wăʼagonʹdäʻ. -it basket-in did one it place in. - - -Dāʹ oʹnĕⁿʻ nāʹeʻ, giʼʹoⁿʻ, wăʼagoyotʹgăʼ neʼʹkhoʻ neʻʹ găsăñnagăʼʹoⁿ -So now (then) verily it is said, did she her hair combed that-and the it smell sweet (perfume) - - wăʼagaoʻʹgāʼ neʼʹkhoʻ neʻʹ wăʼagonyăʻtchiʼdōʹd&eb reve;ⁿʼ, agwasʹ wăēʹnīäd neʼʹkhoʻ neʻʹ -did she her anoint with that-and the did she her top-knot fix on, very did she it taut make that-and the - - wăʼewăhăʹʻcyoñʼ agwasʹ dōʹgĕⁿs deʼdjagogaoʼgwāeʼʹsʻhoñ. -did she it wrap severally very it certain not she eyebrows has just. - - -Dāʹ ganioʼʹ wăʼoñdyĕñnoʼkʹdĕⁿ&mlapo s; neʻʹ yegĕⁿʹdjĭ neʼʹ neʻʹ goñwayăʼdăsĕñnōñʹnī&tco mma; dāʹ oʹnĕⁿʻ nāʹeʻ -So as soon as did she her task finish the she old woman that the she her body adorns thus now verily - - wăʼoñdadgeʻʹdāt (for wăʼoñwageʻʹdāt) neʻʹ găʼăsʹʻhäʼ neʼʹ neʻʹ oäʻʹgwăʼ īʹwād, “Hauʼʹ -did she her pack with the forehead band the it basket that the it-bread it it in is, “Come, - -oʹnĕⁿʻ saʻdĕñʹdĭʻ,” wăʼāʹgĕⁿʼ neʻʹ yegĕⁿʹdjĭ, “djāʹgoⁿ diqʹ, isʹ waiʻʹ hăʼdegāʹgon - now thou, do start,” did she it say the she, old woman, “Take courage moreover, thou truly without fail - - ĕⁿsʻhegwēʹnĭʼ, agwasʹ goñyăʼʹdāāʼs sĕⁿʼʹĕⁿ, hăʼdegāʹgon dĕⁿtʻhesʹʻhāwĭʼ neʻʹ -wilt thou him overcome, very I thee trust in fact, without t hence wilt thou him bring the - - Dooäʼdanēʹgĕⁿʼ. Djāʹgoⁿ diqʹ.” -‘Two Feathers Together.’ Take courage moreover.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, wăʼoⁿdĕñʹdĭʼ neʻʹ yeksăʼʹgōwā neʼʹhoʻ wăʼoñtgonʹdŭk hĕⁿʹoñweʻ -So now (then), it is said, did she depart the she maiden (is) there did she herself direct there where - - tʻhadinaⁿʹgeʼ neʻʹ Hotkwisdădegĕⁿʼʹăʻ haʻhwădjīʹäʼ. Goʼăsʻhägeʻʹdeʼ neʻʹ oʹnĕⁿʻ -there they dwell the &ldq uo;Scorched Paunch” his clan. She basket bore by the forehead the now (then) - - hwăʼēʹyoⁿʼ hĕⁿʹoñweʻ tʻhadinaⁿʹgeʼ, oʹnĕⁿʻ nāʹeʻ neʼhoʻʹsʻhoñ godăʻseʻdoñʹdieʼs -there did she arrive there where there they dwell, now verily there just she herself hid from place to place - -doskĕñʹoⁿ hĕⁿʹoñweʻ nihodinoⁿʹsot neʼʹ neʻʹ goñwayăʼʹdiʻsăkʹhă&m lapos;. Agwasʹ āʹeʼ, giʼʹoⁿʻ, - nearby there where there their lodge stands that the they (fem.) him to seek went. Very again, it is said, - - oʼyonisʹʻheʻ āʹeʼ neʼʹhoʻ godăʻseʻdoñʹdieʼs. Dyĕñgwăʹ-se daāyăʹgĕⁿʼt agwasʹ āʹeʼ -it was a long while again there she herself hid from place to place. Suddenly thence he came out very again - - oʼtʻhatʹgăʻdoⁿ agwasʹ waādyĕñnoñʹnĭʼ, oʹnĕⁿʻ, giʼʹoⁿʻ, waăʻʹdĕñdĭʼ neʼʹhoʻ nāʹeʻ waātgonʹdŭk -did he look around very did he take pains, now then, it is said, did he start there verily did he himself direct - - hĕⁿʹoñweʻ tʻhadoäsʹtʻhăʼ. Oʹnĕⁿʻ khoʻʹ āʹeʼ neʼʹhoʻ wăʼʹĕⁿʼ, oʹnĕⁿʻ waiʻʹ wăʼoñwăsʹʻhēʼ, -there where there he it to hunt uses. Now and again there thither did she go, now truly did she him pursue, - -neʼʹhoʻ wăʼʹĕⁿʼ, hĕⁿʹoñweʻ heāwēʹnoñ. Dāʹ oʹnĕⁿʻ oʼyoʹnisʻheʼt neʼʹhoʻ nidyagoyĕʹĕⁿ - there thither did she go, there where thither did he go. So now did it last a long time there so she continued - -oʹnĕⁿʻ dyĕñgwăʻʹsʻhoñ āʹeʼ oʹnĕⁿʻ wăʼoñwāʹgĕⁿʼ heʼʹtkĕⁿ neʼʹhoʻ tʻhäʹdeʼs. Dāʹ oʹnĕⁿʻ nāʹeʻ - now suddenly just again now did she him see above there there he is climbing about. So now (then) verily - - wăʼoñdeyĕⁿʹoⁿs neʼʹ neʻʹ godăʻseʻdoñʹdieʼs neʼʹhoʻ. Neʼʹ neʻʹ gäʹit gĕⁿsʹ -did she do carefully that the she herself hid from place to place there. That the it tree stands usually - - sayoñdäwĕⁿʹdāt, neʼʹhoʻ gĕⁿsʹ wăʼʹĕⁿʼ hĕⁿʹoñweʻ ōʹyăʼ tgäʹit. Dāʹ oʹnĕⁿʻ -again she herself interpolate, there usually did she go there where it other there it tree stands. So now - - wăʼäʼtʹʻhē neʼʹhoʻ wăʼeʹyoⁿʼ hĕⁿʹoñweʻ gäʹit, oʼnĕⁿʻ diqʹ neʼʹhoʻ -did she him overtook (overhaul) there did she there arrive there where it tree stands, now moreover there - - wăʼoñʹdyĕñʼ; neʼʹhoʻ yenyoʻʹcyot gäoñdākʹʼăʻ neʼʹkhoʻ neʻʹ neʼʹhoʻ wăʼoñdyăʼdăʼʹd&ibreve ;ʻ heʻʹ -did she herself seat; there she sat it tree beside that and the there did she lean where - - gäʹit. Dāʹ neʼʹhoʻ khoʻʹ gaʼăsʻhäʹyĕⁿʼ neʼʹ neʻʹ oäʻʹgwăʼ gaäʻgwădāʹnioⁿʼ. Doʼosʹtʻhoñ -it tree stands. So there and it basket lay that the it bread it bread contained were severally. Not in the least - -daāninondokʹhăʼ neʻʹ Dooäʼdanēʹgĕⁿʼ, agwasʹ, neʻʹ neʼʹ odyăʼdădeʹnyoñ neʻʹ djoʼäʹgăʼ. Neʼʹhoʻ -did he it realize the “Two Feathers Together” very, the that it its body changed the raccoon. There - - oʼyoʹnisʻheʻt nāʹeʻ tʼhiyagodyeĕⁿʹsʻhoñ neʻʹ yeksăʼʹgōwā. -did it last a long while verily just she kept quiet just the she maiden (is). - - -Neʼʹ gwāʹ neʻʹ Dooäʼdanēʹgĕⁿʼ oʹnĕⁿʻ oʼtʻhatgăʻʹdoⁿ khoʻʹ wēĕⁿʻʹsʻhoñ waātʻhwădāʹseʼ eʻdăʼgeʻʹ-khoʻ. -That indeed the “Two Feathers Together” now did he look about and far away just did he circle make below-and. - -Dyĕñgwăʻʹ-se oʹnĕⁿʻ dondāādyăʼʹdĕn (dondāādjăʼʹdĕn) skeñnoⁿʼʹoñʻ neʼʹkhoʻ neʻʹ hoĕñʼheʼcyoñʹneʼ - Suddenly now thence he descended slowly that and the he stopped betimes moving - - tchi-dondaoñdyăʼdĕndoñʹdyeʼ, agwasʹ hăʼdoⁿsaĕñʼdyonʹdă ʼt neʼʹ neʻʹ gäoñdăkʹʼăʻ, sgäoñdăʹdĭʻ gwāʹ -while thence he descended came very back again he stopped that the it tree beside, it tree on the other side just - - hĕⁿʹoñweʻ niyenyoʻʹcyot. -there where just she is seated. - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, dondayedăsʹdăk agwasʹ oʼdyagoʼsaiʹyĕⁿ wăʼoñtʻhwădāʹseʼ heʻʹ gäʹit -So now, it is said, thence she arose quickly very did she move quickly did she go around where it tree stands - -neʼʹhoʻ īʹyād neʻʹ Dooäʼdanēʹgĕⁿʼ. Tʻhăʼgwisʹdĕⁿʼ nāʹeʻ noñsāāʹyēʼ neʼʹ neʻʹ haādeʼʹgoʼ neʼʹsʻhoñ - there he stood the “Two Feathers Together.” Not Anything verily can he do that the could he escape that only - -nāʹeʻ oʼsʻhagotgāʹtʻhoʼ, woōyonʹdĭʼ neʼʹkhoʻ neʻʹ woōiʻwănääʹgoʼ heʻʹ niyeksăʼʹgōwā. -verily did he her look at, did he smile that and the did he marvel where so she beautiful maiden (is). - - Oʼgowandigweʹnĭʼ neyōʼʹsʻhoⁿʼoⁿ, neʼʹ sēⁿʼʹĕⁿ oiʻwănääʹgwăt hāʹeʼgwăʻ degiksăʼʹgōwā. -Did they him overcome the his wives, that in fact it matter marvelous also they are beautiful. - - -Dāʹ oʹnĕⁿʻ waiʻʹ neʻʹ yeksăʼʹgōwā oʼgoñwagwēʹnĭʼ neʼʹ khoʻʹ neʻʹ oʹnĕⁿʻ nāʹeʻ wăʼāʹgĕⁿʼ, “Hauʼʹ, -So now truly the she, maiden did she him overcome that and the now verily did she say, “Come, - - sadoñʹisʻhĕñ desasgēʹyoñ noñʹ dyawĕⁿʼʹoⁿ (djăwĕⁿʼʹoⁿ) heʼtkĕⁿʹsʻhoñ säʹdeʼs, neʹkhoʻ -do thou thyself rest thou weary art perhaps continually above-just thou art climbing, here - - ĕⁿsaʹdyĕñʼ neʼʹ neʻʹ ĕⁿgoñiʻsāʹgĕⁿʼ neʹkhoʻ diqʹ ēⁿsatʹgoĕñʼ heʻʹ dekhōʹgĕñʻ -wilt thou thyself seat that the will I thee search here moreover wilt thou recline thy head where between my thighs - -neʹkhoʻ diqʹ dekhōʹgĕñʻ dĕⁿsegāʹneʼk. “Hauʼʹ, neʹkhoʻ oʹnēⁿʻ sāʹdyĕñʻ.” - here moreover between my thighs shalt thou gaze. “Come, here now do thou thyself seat.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ waāʹdyĕñʼ neʻʹ Dooäʼdanēʹgĕⁿʼ hĕⁿʹoñweʻ niganăʼʹdoⁿʼ neʻʹ -So now (then), it is said, there did he himself seat the “Two Feathers Together” there where just she indicated the - -yeksăʼʹgōwā neʼʹkhoʻ neʻʹ neʼʹhoʻ waātgoⁿʹhĕñʼ. Oʹnĕⁿʻ nāʹeʻ wăʼoñwāiʻʹsăkĕⁿ&m lapos; -she maiden that and the there did he his head recline. Now verily did she him search - - oʼyoʹnisʻheʼt, giʼʹoⁿ&tcom ma;, neʼʹhoʻ niyoʼʹdäⁿ. Neʼʹkhoʻ neʻʹ waōʹdăʼ, oʹnĕⁿʻ nāʹeʻ agwasʹ -did it long while last, it is said, there so it continued. That-and the did he sleep, now verily very - - noñʹ woeʻsĕⁿdāniʼʹheʼt. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ wăʼesʹnyeʼt, waiʹĕñʼ, “Gwēʹ, īʹdjeʻ.” -perhaps did his sleep become sound. So now it is said, there did she speak did she it say, “Come, do thou awake.” - -Dāʹ oʹnĕⁿʻ neʼʹsʻhoñ gagwēʹgoⁿ oʼwadodyāʹnoñʼ neʻʹ hayăʼʹdăʼgeʻ neʼʹ khoʻ neʻʹ oʹnĕⁿʻ goyäʹgoñʻ -So now that-just it entire did it move severally the his body on that and the now (then) her pouch in - - wăʼoñwăʼnoⁿʻʹdäʻ wăʼagosʹʻhoʼ-khoʻ nāʹeʻ yāʹeʼ neʻʹ oäʻʹgwăʼ iwāʹdăk. Djokʹ oʹnĕⁿʻ -did she him enclose did she it empty-and verily first the it bread did it hold. At once now - - wăʼoñdăsʻheoʹdĕⁿ&m lapos; wăʼoñtgeʻʹdād, agwasʹ nāʹeʻ osʹdeʼ -did she it attach to a forehead band did she it bear on her back by the forehead band, very verily it heavy (is) - - hodăʼʹoⁿ waiʻʹ neʻʹ Dooäʼdanēʹgĕⁿʼ. -he asleep (is) truly the “Two Feathers Together.” - - - Weʹĕⁿʻ niyuʹweʼ hetcyagawēʹnoñ neʼʹhoʻ gaʻstĕñʹdeʼ neʼʹ neʻʹ oʻstĕnʹñēt gaʹnioʼ -Far away so it distant (is) thither she returned has there it-rock projects that the it rock sharp (is) as soon as - -neʼʹhoʻ wăʼēʹyoⁿʼ oʹnĕⁿʻ neʼʹhoʻ wăʼoñʹdyĕñʼ wăʼewăhăʻʹsĭʼ neʼʹ neʻʹ gotʻhēʹnaiĕⁿʼ - there did she arrive now (then) there did she herself seat did she it unbind that the her bundle lying for her - -neʼʹ neʻʹ goñwadigwenyoñʹādieʼ neʼʹkhoʻ neʻʹ oʼtʻhoñwanoⁿʼĕⁿʻʹh ĕñt. Dāʹ oʹnĕⁿʻ khoʻ neʻʹ wăʼāʹgĕⁿʼ, -that the she him overcame, returning that and the did she his head shook. So now (then) and the did she it say, - -“Hauʼʹ oʹnĕⁿʻ īʹdjeʻ.” Agwasʹ āʹeʼ dayoñdeʼʹhāsdoñʼ, “Hauʼʹ, oʹnĕⁿʻ īʹdjeʻ,” -“Come now (then) do thou awake.” Very again thence she force employed, “Come, now (then) do thou awake,” - - yoñʹdoⁿʻ. -she it continued to say. - - -Dyĕñgwăʻʹ-se oʹnĕⁿʻ, giʼʹoⁿʻ, wăʼāʹyeʻ. Dāʹ oʹnĕⁿʻ waiʻ, wăʼāʹgĕⁿʼ, “Cyĕñdeʹi-gĕⁿʻ neʹkhoʻ?” - Suddenly now, it is said, did he awake. So now (then) truly did she it say, “Thou it knowest-dost thou here?” - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, oʼtʻhatʹgăʻdoⁿ neʼʹkhoʻ neʻʹ waiʹĕñʼ, “Tgayēʹiʼ gyĕñdēʹi. Neʹkhoʻ gĕⁿsʹ -So now, it is said, did he his eyes open that-and the did he it say, “It full (is) I it know. Here usually - - deyaknĕⁿnisdayĕñdăʻʹgwă ʼ neʻʹ djonaĕñʼʹdăʼ.” -two we it snares to set use the elk.” - - -Oʹnĕⁿʻ neʻʹ yeksăʼʹgōwā dayesʹnyeʼt waiʹĕñʼ, “Cyĕñdeʹi waiʻʹ, oʹnĕⁿʻ gwāʹ noñʹ āʹeʼ - Now the she, maiden she replied did she it say, “Thou it dost know truly, now (then) just perhaps again - - ĕⁿsgoñiʻsāʹgĕⁿʼ neʼʹhoʻsʻhoñ khoʻʹ āʹeʼ dĕⁿtchegāʹnäʼk hĕⁿʹoñweʻ gĕⁿsʹ deʻsegāʹnēʼ -wil l I thee search for there-just and again again wilt thou keep looking there where usually dost thou keep looking - -neʼʹ neʻʹ dekhōʹgĕñʻ.” Dāʹ oʹnĕⁿʻ āʹeʼ neʼʹhoʻ waātgoⁿʹĕñʼ neʼʹhoʻ deyeʻhōʹgĕñʻ. Dāʹ oʹnĕⁿʻ, -that the between my thighs.” So now (then) again there did he his head rest (lean) there her lap on. So now, - - giʼʹoⁿʻ, āʹeʼ waoñwaiʻsāʹgĕⁿʼ neʼʹhoʻ nāʹeʻ āʹeʼ deāgāʹneʼ, neʻʹ neʼʹ -it is said, again did she him search for him there verily again did he keep looking, the that - - gaioñʹñĭʻ neʻʹ deowaĕⁿʼgĕñʹnyoñ. -it it makes it it causes the she him overcame. - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, āʹeʼ waōʹdăʼ, neʼʹkhoʻ neʻʹ wăʼoiʻsĕⁿdānī&mlprime ;ʼheʼt. Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ -So now, it is said again did he fall asleep, that-and the did his sleep become sound. Suddenly just now - -nāʹeʻ āʹeʼ dayesʹnyeʼt wăʼāʹgĕⁿʼ, neʻʹ yeksăʼʹgōwā, “Hauʼʹ, īʹdjeʻ.” Dăʼāʹoⁿ nāʹeʻ dăʼāʹyeʻ. -verily again did she reply did she it say, the she, maiden, “Come, do thou awake.” Not can verily could he awake. - -Oʹnĕⁿʻ, giʼʹoⁿʻ, āʹeʼ oñsaoñwăʻhăʹcioⁿʼ; gāʹnioʼ wăʼoñdyĕñnoʼkʹdĕⁿ&mlapo s; oʹnĕⁿʻ waiʻʹ - Now, it is said, again again did she him bind up repeatedly; as soon as did she her task complete now truly - - sayoñtʻhēnaⁿgeʻʹdād-khoʻ, oʹnĕⁿʻ waiʻʹ āʹeʼ sayoⁿʻdĕñʹdĭʼ. Dăʼaonisʻhēʼʹoñʼ oʹnĕⁿʻ -again she her pack bore by the forehead band-and now truly again again she started. Not a long while now (then) - - hoñsayēʹyoⁿʼ hĕⁿʹoñweʻ tganyōʹdāeʼ, oʹnĕⁿʻ, giʼʹoⁿʻ, āʹeʼ neʼʹhoʻ sāoñwāʹyēt. “Hauʼʹ, -again she returned home there where there it lake (is), now, it is said, again there again she him awoke. “Come, - - oʹnĕⁿʻ īʹdjeʻ,” wăʼāʹgĕⁿʼ. Neʼʹ nāʹeʻ, giʼʹoⁿʻ, agwasʹ oʼyoʹnisʻheʻt oʹnĕⁿʻ wāāʹyeʻ. -now (then) do thou awake,” did she it say. That verily, it is said, very it was a long while now (then) did he awake. - - - Gănioʼʹ wāāʹyeʻ oʹnĕⁿʻ, giʼʹoⁿʻ, wăʼāʹgĕⁿʻ, “Gwēʹ, cyĕñdēʹi-gĕⁿʻʹ neʹkhoʻ?” -As soon as did he awake now (then), it is said, did she it say, Say, dost thou it know dost thou here (this place?)” - -Agwasʹ oʼtʻhatgăʻʹdoⁿ yāʹeʼ oʹnĕⁿʻ giʼʹoⁿʻ waiʹĕñʼ, “Gyĕñdēʹi neʹʼhoʻ. Neʹkhoʻ gĕⁿsʹ - Very did he look around first now (then) it is said, did he it say, “I it know indeed. Here usually - - deyagniʼskodanisʹtʻhăʼ neʻʹ haknoʼʹsĕⁿ.” -he-I-it to cure (meat) use the my uncle.” - - - “Niyoʻʹ,” wăʼāʹgĕⁿʼ, “Oʹnĕⁿʻ waiʻʹ āʹeʼ sgoñiʻsāʹgĕⁿʻ. ʼĂʻʹsoⁿ-khoʻ āʹeʼ nĕⁿcyeʹäʼ -“So be it,” did she it say, “Now truly again again I thee search for thee. yet-and again so will thou it do - -neʼʹhoʻ dĕⁿsegāʹnäʼk neʻʹ dekhōʹgĕñ&tcom ma;.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, āʹeʼ - there wilt thou keep looking at the between my thighs.” So now (then) it is said, again, - - waoñwāiʻsāʹgĕⁿʼ, neʼʹ neʻʹ honoⁿʼʹĕñgeʻ. Dăʼdjiăʻʹsʻhoñ oʹnĕⁿʻ āʹeʼ waōʹdăʼ, dāʹ oʹnĕⁿʻ -did she him search, for him, that the his head on. Soon-just now (then) again did he fall asleep, so now - - diqʹ sayewăʻhăʹcyoñʼ, oʹnĕⁿʻ āʹeʼ waiʻʹ sayoñtgeʻʹdād neʼʹ neʻʹ -moreover again she it wraps up repeatedly, now (then) again truly again she her pack bore by the forehead-band that the - - goyäʹgoñ hăʼʹnonʻ (hăʼʹnont). -her pouch in he is contained. - - -Oʹnĕⁿʻ sayoⁿʻdĕñʹdĭʼ. Oʹnēⁿʻ neʼʹ neʻʹ oʹnĕⁿ&tcomma ; hoñsayēʹyoⁿʼ hĕⁿʹoñweʻ dwĕñniʼʹdyoⁿʼ - Now again she started. Now that the now (then) there again she arrived there where there they (fem.) dwell - -neʻʹ dewäⁿnondäⁿʹnondeʼ goñdinoʼʹĕⁿ-khoʻ, oʼwăⁿnondyĕñgwăʹsʻhoñ dondayēʹyoⁿʼ -the they are sisters one with another their mother-and, d id they (fem.) become surprised thence she entered (in lodge) - - sgainodăʹdieʼ. -again she as a pack returns. - - -Dāʹ neʼʹ diqʹ neʻʹ ganesdäʼʹgeʻ wăʼoñtʻheʹnondĭʼ neʼʹkhoʻ neʻʹ wăʼāʹgĕⁿʼ, “Neʼʹhoʻ nāʹeʻ gayäʹgoñ -So that moreover the it-floor-on did she her pack cast that and the did she it say, “There verily it-pouch-in-he - -hăʼʹnonʻ (hăʼʹnoñt) neʻʹ Dooäʼdanēʹgĕⁿʼ. Hauʼʹ oʹnĕⁿʻ diqʹ seswăʼnoⁿʻdăʻʹgo&tcomma ; - contained (is) the “Two Feathers Together.” Come, now moreover do you him loose from his container - -ogondăʹdieʼ.” - at once.” - - -Oʹnĕⁿʻ diqʹ nāʹeʻ neʻʹ gonoʼʹĕⁿ wăʼāʹgĕⁿʼ neʻʹ oʹnĕⁿʻ dayesʹnyeʼt, “Niyāʹwĕⁿʻ giyĕⁿʼʹ. Oʼgāiʻwăyeʹiʻ - Now moreover verily the her mother did she it say the now she answered, “I am thankful my child. It is fulfilled - -heʻʹ soʼʹdjĭʹ goñyăʼdāāʼs.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, khoʻʹ yoñʹdoⁿ, “Hauʼʹ, agnĕʹhoñs, īʹdjeʻ.” -where so much I thee depend on.” So now it is said, and she kept saying, “Come, my son-in-law, do thou awake.” - -Neʼʹ gwāʹ neʻʹ agwasʹ oʼyoʹnisʹʻheʼt oʹnĕⁿʻ waāʹyeʻ waātʹgĕⁿʻ-khoʻ, hōʹgwā-khoʻ waāʹdyĕñʼ. -That just the very did it last long now did he awake did he arise-and, aside-and did he himself seat. - -Waādyĕñgwăʻdjĭʻʹs ʻhoñ agwasʹ wadiksăʼgōwāʹsʻhoñ neʼʹ neʻʹ ganoⁿsʹgoñ wäⁿniʼdioⁿʼ (wäⁿniʼʹdjoⁿʼ) - He surprised was-just very (much) they (fem.) are fine looking just that the it-lodge-in they (fem.) abide - -neʼʹkhoʻ neʻʹ godinoʼʹĕⁿ. -that-and the their mother. - - -Dāʹ oʹnĕⁿʻ wăʼoʼʹgäʻ oʹnĕⁿʻ, giʼʹoⁿʻ, nāʹeʻ waayĕñʼʹtʻhoñʼ neʻʹ Dooäʼdanēʹgĕⁿʼ neʼʹ neʻʹ -So now it evening became now, it is said, verily did he her lie with the “Two Feathers Together” that the - - hoñwĕⁿnoñkhōnʹnoⁿʼ. -she-him to fetch did go. - - -Dāʹ neʼʹ diqʹ nāʹeʻ neʻʹ oʹnĕⁿʻ wăʼoʹhĕñʼt oʹnĕⁿʻ wăʼāʹgĕⁿʼ neʼʹ neʻʹ nēʹyōʼ neʻʹ gosʹtʻhoⁿ, -So that moreover verily the now did it day become now did she it say that the the wife the she youngest is, - -“Oʹnĕⁿʻ waiʻʹ oʼdyoñkhiyăʼdăʹgwĕⁿ&mla pos; neʼʹ näⁿʹgäⁿ wēʹĕⁿ dwadinaⁿʹgeʼ. Neʼʹ nāʹeʻ neʼʹ neʼʹhoʻ - “Now truly did she us body take from that this, is far away they (fem.) dwell. That verily that there (thus) - - wăʼoñwaⁿdīʹyeʼ. Dāʹ oʹnĕⁿʻ diqʹ Iʼʹ waiʻʹ ĕⁿskheʻnoⁿkʹhăʼ. Isʹ diqʹ dĕⁿdjadīʹāk neʻʹ hagĕⁿʹdjĭ,” -did she them do unto. So now moreover I truly will I-him fetch. You moreover two will you be the he, old man,” - -neʼʹ neʻʹ honoʼʹsĕⁿ.” -that the his uncle.” - - -Oʹnĕⁿʻ nāʹeʻ waasdāʹĕñʼ neʻʹ hagĕⁿʹdjĭ neʼʹ gayoñʹnĭʻ neʼʹ neʻʹ deʼonoⁿʹdoⁿʼ gaäⁿgwăʹsʻhoñ - Now verily did he weep the he, old man that it it makes, that the not he it knows where-just - - nīʹeʼs neʻʹ hauñwâⁿʹdĕⁿʼ, dyawĕⁿʼʹoⁿ hāʹdoⁿ, “Hāʹgīʻ, hāʹgĭʻ, hāʹgīʻ, giʼʹ; wăsʹʻhĕⁿ -there he goes to and fro the his nephew, continually he it keeps saying, “Alas, alas, alas, of course, ten - - niyosʹʻhägeʻ oʹnĕⁿʻ ĕⁿgadăʻdăgwăʻʹd& ebreve;ⁿʼ. Hāʹgīʻ, giʼʹ.” -so many it-years number now (then) will I it give up. Alas, of course.” - - -Dāʹ oʹnĕⁿʻ nāʹeʻ neʼʹ neʻʹ gosʹtʻhoⁿ wăʼoⁿʻdĕñʹdĭʼ wăʼāʹgĕⁿʼ-khoʻ, “Ĕⁿsʻhēʹnoⁿkhă&mlapo s; -So now (then) verily that the she youngest one (is) di d she start d id she it-say-and, “Will I him to fetch go - -oʹnĕⁿʻ.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ deniʼʹdyoⁿʼ neʼʹ neʻʹ dyeʹgōwănĕⁿ neʼʹkhoʻ neʻʹ - now.” So now, it is said, there two they abide that the she, elder one, (is) that-and the - - Dooäʼdanēʹgĕⁿʼ honoʼʹsĕⁿ. -“Two Feathers Together” his uncle. - - -Dăʼonisʹʻhēʼoñʼ oʹnĕⁿʻ nāʹeʻ wăʼēʹyoⁿʼ hĕⁿʹoñweʻ tgäʹit neʼʹ neʻʹ hadoäsʹtʻhăʼ neʻʹ -Not long after now verily did she arrive there where there it-tree stands that the he it to hunt uses the - -djoʼäʹgăʼ. Oʹnĕⁿʻ waiʻʹ oʼdyoñtgăʻʹdoⁿ neʼʹhoʻ wăʼēʼgĕⁿʼ tʻhigĕⁿdjīʹwĕⁿʻ heʻʹ tcagawēʹnoñ neʻʹ - raccoon. Now truly did she look around there did she it see it is very plain where again she went the - - heoñwaⁿʹâⁿ neʻʹ Dooäʼdanēʹgĕⁿʼ. Oʹnĕⁿʻ nāʹeʻ wăʼoⁿʻdĕñʹdĭʼ. Oʹnĕⁿʻ aʹeʼ -hence she him carried the “Two Feathers Together.” Now verily d id she start. Now again - - wăʼoñdĕñnōʹdĕⁿʼ, wăʼāʹgĕⁿʼ, gaĕñnăʹgoñ, “Hăʻʹ-ho-wi, hăʻʹ-ho-wi, hăʻʹ-ho-wi, oʹnĕⁿʻ - did she sing (exert her orenda), did she it say it song-in, “Hăʻ&mlpri me;-ho-wi, hăʻʹ-ho-wi, hăʻʹ-ho-wi, now - -wăʻheyăʼdiʻʹsăkhe&mla pos;, hăʻʹ-ho-wi, hăʻʹ-ho-wi, neʻʹ Dooäʼdanēʹgĕⁿʼ-geʻ, hăʻʹ-ho-wi, hăʻʹ-ho-wi, hăʻʹ-ho-wi, - thither I him to seek go, hăʻʹ-ho-wi, hăʻʹ-ho-wi, the &ldq uo;Two Feathers”-at, hăʻʹ-ho-wi, hăʻʹ-ho-wi, hăʻʹ-ho-wi, - - wăʻheyăʼdiʹsăkheʼ, neʼʹ neʻʹ Hatʻhonʹdās, ēʼ-ĕⁿ-hĕⁿ.” Neʼʹhoʻ nāʹeʻ, giʼʹoⁿʻ, -th ither I him to seek go, that the He, the Listener, ĕʼ -ĕⁿ-hĕⁿ.” Thus (There) verily, it is said, - - niyoʼdäⁿʹaⁿdieʼ. -so it continued on the way. - - -Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ wăʼēʹyoⁿʼ hĕⁿʹoñweʻ niwadinaⁿʹgeʼ neʼʹ neʻʹ gēʹiʻ -So that moreover the now (then) did she arrive there there where there they (fem.) abide that the four - - nigonʹdi neʼʹ neʻʹ wänoñʹgweʻ neʼʹ neʻʹ dewäⁿʹnondäⁿʹnondēʼ khoʻʹ neʻʹ godinoʼʹäⁿ, -so many they are that the they women (are) that the they sisters, one to another, are, and the their (fem.) mother, - -neʻʹ neʼʹ wäⁿnondyăʼdātʹgoⁿʼs, wăʼoñdyĕñʹgwă sīʹ tganoⁿʹsot. Dyĕñgwăʹsʻhoñ neʼʹhoʻ -the that they (fem.) are sorcerers, did she become surprised yonder there it lodge stands. Suddenly just there - - oʼdyēʹdăʼt. Dāʹ oʹnĕⁿʻ diqʹ wăʼondauⁿʻdīʹyos khoʻʹ neʻʹ oʼdyontgăʻʹdoⁿ heʻʹ tganoⁿʹsot. -did she stand. So now moreover did she listen intently and the did she look around where there it lodge stands - -Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ gotʻhonʹdeʼ neʼʹhoʻ tʻhăsĕⁿʹtwăs oʼwoñwäⁿnayĕñʹdēʼ neʻʹ nēʹyōʼ. Ogondăʹdieʼ -Suddenly-just now she it heard there there he weeping was did she his voice recognize the her spouse. Immediately - -oʹnĕⁿʻ neʼʹhoʻ wăʼedākʹheʼ. Wăʼēʹyoⁿʼ ganoⁿsăkʹdăʼ oʹnĕⁿʻ, giʼʹoⁿʻ, hĕⁿʹoñweʻ - now there did she running go. There she arrived it-lodge-beside now, it is said, there where - - deyoʻhagwĕñdeʹnioⁿ, neʼʹhoʻ, giʼʹoⁿʻ, wăʼoñtgăʻʹtʻhoʼ. Dyĕñgwăʻʹ-se neʼʹhoʻ oñʹgyeʻ ītʹʻhāt neʻʹ -it crevice opens many, there, it is said, did she look. Suddenly there indoors there he stood the - - Dooäʼdanēʹgĕⁿʼ neʼʹhoʻ nāʹeʻ goñwayăʼʹdōt neʼʹkhoʻ neʻʹ deoʻsĕⁿʹtwĕⁿ. -“Two Feathers Together” there verily they (fem.) him stood that-and the he weeping was. - - -Neʼʹhoʻ wăʼoñtgǎʻʹtʻhoʼ hĕⁿʹoñweʻ deyoʻhagwĕñʹdeʼ oʹnĕⁿʻ waiʻʹ wăʼēʹgĕⁿʼ heʻʹ nīʹyot. Neʼʹ neʻʹ godinoʼʹĕⁿ - There did she see there where it-crevice opens now truly did she it see where so it was. That the their mother - -neʻʹ sĕⁿʹ năʼdewäⁿnondäⁿʹnondeʼ neʼʹhoʻ īʹyet găʼăsʹhäʼ nāʹeʻ yēʹāʼ. Dāʹ neʼʹ gĕⁿsʹ -the three so many they are sisters there she stood it-basket verily she it held. So that usually - - dondayagoʼgonʹdăgoʼ neʻʹ găhăsʹʻhäʼ neʼʹ gĕⁿsʹ, giʼʹoⁿʻ, wăʼoñʹgăʼt neʻʹ -thence she brand took out of the fire the it-brand that usually, it is said did she it touch the - -hāʻnoⁿʻʹdăkʼă&tco mma; neʼʹ gĕⁿsʹ waiʻʹ gaioñʹnĭʻ oʼtʻhăsĕⁿʹtʻhoʼ neʼʹ neʻʹ gĕⁿsʹ otkoʼʹäʼ daāgăʻsäit. - his arm-pit that usually truly it it makes did he weep that the usually it wampum thence he tears shed. - -Neʼʹhoʻ, giʼʹoⁿʻ, gatgoñwăʼdădĕⁿʻʹd&amacr ;ʼ neʼʹhoʻ gĕⁿsʹ nāʹeʻ oʼgageonʹdăʼt neʻʹ otgoñwăʼdăʼʹgeʻ. Dāʹ - There, it is said, one buckskin spread (has) there usually verily did it in heap fall the it buckskin on. So - -oʹnĕⁿʻ waiʻʹ neʻʹ yegĕⁿʹdjĭ goʼăsʹʻhägoñ wăʼagonʹdäʻ neʻʹ otkoʼʹäʼ. - now truly the she, old woman her basket-in did she it place the it-wampum. - - - Deyegāʹnēʼ nēʹyōʼ neʼhoʻʹsʻhoñ heyoʼʹdĕñ awĕñdoñʹnyăʼt ĕñʼʹ; neʻʹ oʹnĕⁿʻ hwăʼēʹyoⁿʼ neʻʹ -She it looked at her spouse there-just so it was it discouraging I think; the now thither she entered the - -ganoⁿʹsăkoñ tchi-yedākʹheʼsʻhoñ wăʼoñwayeʹnañʼ djokʹ oʹnĕⁿʻ doñdaoñwayăʼditʹgĕⁿʻ neʼʹ neʻʹ ganoⁿʹsăkoñ. -it lodge-in while she running went just did she him seize at once now thence she him brought that the it lodge-in. - -Dāʹ ganioʼʹsʻhoñ doñdāīyāʹgĕⁿʼt oʼdyagōʹēt, wăʼāʹgĕⁿʼ, “Hauʼʹ, gāʹoʼ dondāʹswēt -So as soon as-just thence they two came out did she shout, did she it say, “Come, hither thence do you come - - swadjīʹnaⁿ neʼʹ neʻʹ agadäʼswăʻʹdoⁿ, Isʹ neʻʹ djotʻhoñwandoⁿ,” ganioʼʹ wăʼoñdwĕñnoʼkʹdĕⁿ& mlapos; dāʹ oʹnĕⁿʻ -you, brave ones that my guardian spirits, You the humming-birds,” as soon as did her voice die out so now - - oʼtʻhiĕⁿʻʹdād oʼdyoñtʻhwădāʹseʼ heʻʹ ganoⁿʹsot neʼʹ-khoʻ neʻʹ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Deʼsoñʹgaʼ -did they two run did they it circled where it lodge stands that-and the now did she it say, “Not any one - - tʻhayeyāʹgĕⁿʼt sīʹgwā heʻʹ niyagotʹgoⁿʼ, neʼʹkhoʻ neʼʹ dĕⁿganĕñyoñʹdĕⁿʼ neʻʹ naⁿʼgoñʹgwā heʼtgĕñʹgwā-khoʻ. -shall one escape more where so one is a sorcerer, that and the wil l it red-hot the under-side upper-side-and. - -Dāʹ djāʹgoⁿ diqʹ agadäʼswăʻʹdoⁿ. Hauʼʹ, djāʹgoⁿ diqʹ.” -So take courage too my guardian spirits. Come, take courage too.” - - - Djokʹ oʹnĕⁿʻ oʼwadīʹyoⁿʼ neʻʹ godäʼswăʻʹdoⁿ, “dauñʻʹ,” oʹdoⁿ heʻʹ odiyoʼʹdeʼ. Dyĕñgwăʹsʻhoñ -At once, now did they arrive the her guardian spirits, “dauñʻʹ,” it sounds where they are at work. Suddenly-just - -oʹnĕⁿʻ oʼdyoʼdoⁿʻʹgwăk heʻʹ ganoⁿʹsot. Oʹnĕⁿʻ neʼʹ neʻʹ oñʹgyeʻ dewĕñnoⁿʻsĕñʹtwăʻso&sup n; - now did it burst into flames where it lodge stands. Now that the indoors they (fem.) were weeping severally - -wäⁿnondatʻhāwăkʹsʻhoⁿ&mlap os;oⁿ, neʼʹhoʻ nāʹeʻ skĕñnoⁿʼoñʹsʻhoñ oʼgāiʻsdaʹgēēʼ, neʼʹhoʻ - they, mothers-daughters, there verily slowly-just did it sound die out, there - - oʼgāiʻwăʻʹdoⁿʼ. Dāʹ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Oʹnĕⁿʻ waiʻʹ ĕⁿdjidyăʻdĕñʹdĭʼ neʼʹhoʻ -d id it become destroyed. So now did she it say, “Now truly will thou-I depart homeward too there - - hĕⁿdjidʹneʼ hĕⁿʹoñweʻ dyoñgwanoⁿʹsot.” Oʹnĕⁿʻ, giʼʹoⁿʻ, wayăʻdĕñʹdĭʼ. Sĕⁿʻʹgeʻ īʹeʼ -thither will thou I go, there where our lodge stands.” Now, it is said, did they two start. With difficulty he walked - -soʼʹdjĭʻ oʼgoñwaĕⁿyăʹgĕⁿʼt tchi-haʻnĕⁿʻwăsʹʻh ĕⁿʼ neʼʹhoʻ. -too much did they him torment while he abode in his wife’s lodge there. - - -Dāʹ neʼʹhoʻ hoñsăʻhnīʹyoⁿʼ hĕⁿʹoñweʻ ganyodāʹeʼ. Oʹnĕⁿʻ wăʼāʹgĕⁿʼ neʻʹ yeksăʼʹ gōwā, “Hauʼʹ, gāʹoʼ -So there thither they two arrived there where it lake is. Now did she it say the she maiden, “Come, thither - - dāʹset dagiyăʼdageʹʻhă, īsʹ näⁿʹgäⁿ sogwăʻdisʹgōwā syāʹsoⁿ.” -hither do thou come do thou us two aid, thou this, is blood sucker great thou art called.” - - - Neʼʹgwā neʻʹ neʼʹhoʻ dyĕñgwăʻʹ-se ganyodäʹʻhĕⁿ dawadoʼʹdaĕñʼ. Dăʼdjiăʹsʻhoñ neʼʹhoʻ oʼgāʹyoⁿʼ -That just the there suddenly it lake-middle thence (it) waves arose. Soon just there did it arrive - - hĕⁿʹoñweʻ dēʹʻnit. Dāʹ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Hauʼʹ, dagiyăʼʹdăgeʻhă neʼʹ neʻʹ oñgiʹdĕñstʻheʼt neʼʹ -there where they two stood. So now did she it say, “Come, do thou us two aid that the I poor am made that - -näⁿʹgäⁿ deyagyaʹdĭʻ neʻʹ Dooäʼdanēʹgĕⁿʼ hayāʹsoⁿ, hoʻsĕñnăoñʹgăʼt neʼʹhoʻ. Dāʹ oʹnĕⁿʻ diqʹ -this, is one-I are one the “Two Feathers Together” he is called, his name famous (is) indeed. So now too - - ĕⁿyagyadäʹdĕⁿʼ. Dāʹ oʹnĕⁿʻ, oʹnĕⁿʻ neʼʹhoʻ hoʼsadōʹgĕⁿt hĕⁿʹoñweʻ nidyoñgyăʻdĕñʹdyoñ.” -will we two mount. So now, now there hither do thou steer for there where there we two started from.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, deʼaonisʹʻheʼoⁿ oʹnĕⁿʻ oʼtgayaʻʹyăʼk. Oʹnĕⁿʻ nāʹeʻ oʼdyoñdĕⁿnoñʹnyoñʼ, “Niyāʹwĕⁿ,” -So now, it is said, not long after now did it cross over. Now verily did she thanks give, “I am thankful,” - - wăʼāʹgĕⁿʼ, “Oʼtgonoñʹnyoñʼ oʼsgiyăʼdăgeʹʻhă&mlap os;. Dāʹ oʹnĕⁿʻ tchădādwĕñniʹyoʼ.” -did she it say, “Thee-I thank didst thou us two aid. So now again thou art free.” - - -Dāʹ oʹnĕⁿʻ nāʹeʻ neʻʹ deyāʹdĭʻ oʹnĕⁿʻ neʼʹhoʻ oñsāʹneʼ hĕⁿʹoñweʻ tʼhoñnăʻdĕñʹdyoñ. -So now verily the they two one (are) now there again they two went there where there they started. - -Doskĕñoⁿʹsʻhoñ oñsāʹneʼ heʻʹ tganoⁿʹsot oʹnĕⁿʻ nāʹeʻ hoñnatʻhonʹdeʼ tʻhasdaʻʹhăʼ neʻʹ - Nearby-just again they two were going where there it lodge stands now verily they it heard there he weeps the - -honoʼʹsĕⁿ hodĕñʹnot-khoʻ, hāʹdoⁿ, “Hiwâⁿʹdĕⁿʼ, hiwâⁿʹdĕⁿʼ, hiwâⁿʹdĕⁿʼ, wăsʹʻhĕⁿ nĕⁿyogĕnhâⁿʹgek oʹnĕⁿʻ -his uncle he sings-and he keeps saying, “Oh, nephew, oh, nephew, oh, nephew, ten will it seasons number now - -ĕⁿwagadăʻdăgwăʻʹ dĕⁿʼ, wăsʹʻhĕⁿ nĕⁿyogĕnhâⁿʹgek oʹnĕⁿʻ ĕⁿwagadăʻdăgwăʻʹ dĕⁿʼ, hāʹgīʻ, giʼʹ.” Dāʹ neʼʹhoʻ - will I it cease, ten will it seasons number now will I it cease, alas, indeed.” So there - - wanīʹyoⁿʼ neʼʹ neʻʹ hadadedjisdäoñʹtwăs honoĕñʼgĕñʹyat. Daāgawĭsōʹdjĕn gĕⁿsʹ neʼʹhoʻ -they two entered that the he himself coals cast on his head top of. He would dip a paddle-ful usually there - - wäoñtʹʻhoʼ honoʼĕñgĕñʹyat. Oʹnĕⁿʻ nāʹeʻ hohĕⁿʻdjiʼädēʹgĕⁿ nāʹeʻ deʼʹdjōʼ neʻʹ honoʼʹsĕⁿ. Agwasʹ -did he it pour his head top of. Now verily he it scorched has verily not it is left the his uncle. Very - - hăʼnigoⁿgwĕⁿʹdāʼ. -his mind was downcast. - - -Neʼʹgwāʹ neʻʹ oʹnĕⁿʻ saāʹyoⁿʼ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os; oʹnĕⁿʻ wāāʹgĕⁿʼ heniyoʼʹdäⁿ. “Oʹnĕⁿʻ -That just the now again he returned the his nephewship now did she it say so it is. “Now - - sāʹgyoⁿʼ hagnoʼʹsĕⁿ,” waiʹĕñʼ neʻʹ Dooäʼdanēʹgĕⁿʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ dăʼaiⁿniʹʻhĕñʼ -again I have returned oh, my uncle,” did she it say the “Two Feathers Together.” So now verily not he it ceased - -neʻʹ hagĕⁿʹdjĭ. Agwasʹ gwāʹ woōyeʹnâⁿʼ, waiʹĕñʼ, “Oʹnĕⁿʻ waiʻʹ sāʹgyoⁿʼ hagnoʼʹsĕⁿ. Iʼʹ -the he old man. Very just did he him seized, did he it say, “Now truly again I have returned oh, my uncle. I - - niʹgĕⁿʼ sāʹgyoⁿʼ neʼʹ neʻʹ Dooäʼdanēʹgĕⁿʼ gyāʹsoⁿ.” -so it is, again I have returned that the “Two Feathers Together.” I am called.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, saoyĕñʹdeʼ neʻʹ hauñwâⁿʹdĕⁿʼ oʹnĕⁿ, diqʹ waiʹĕñʼ, “Wuʼʹ, Īsʹ neʼʹ giʼʹ. Dāʹ -So now it is said, again he him knew the his nephew now too did he it say, “Wuʼʹ, Thou that indeed. So - - niyāʹwĕⁿ diqʹ oʹnĕⁿʻ săʹcyoⁿʼ. Dāʹ oʹnĕⁿʻ diqʹ sĕñnoⁿʹ-sʻhoñ oyăʼʹdjĭ hăⁿtcʹheʼ. -I am thankful too now again thou hast returned. So now too thou do not-just other place hence wilt thou go. - -Ĕⁿdwĕñʼdyoñʹdăʼk-s&tcom ma;hoñ. Neʼʹsʻhoñ doskĕñoⁿʻʹsʻhoñ ĕⁿsadowäsʹʻhek. Neʼʹ waiʻʹ gaioñʻniʻ oʹnĕⁿʻ tʻhoʹhă - Will we remain-just. That-only nearby-only wilt thou to hunt use. That truly it it makes now almost - - ĕⁿyoñdeʼʹdoñʼ neʻʹhoʻ, huiʹgĕñ dōʹgĕⁿs yeneʹoⁿ neʼʹ yegowāʹnĕñ.” -will she give birth in fact, that is certain she is enciente that she, elder one.” - - -Dāʹ neʼʹhoʻ niyawĕⁿʼʹoⁿ neʻʹ Dooäʼdanēʹgĕⁿʼ hoiʻwăʼʹgeʻ. -So thus (there) so it came to pass the “Two Feathers” his story. - - -Dāʹ neʼʹhoʻ nigagāʹis. -So (thus) there so it story long (is). - - - - - - - -NOTES - - -1. Son of the Whirlwind. This “Son” married a daughter of man, showing -the belief that the sons of the gods marry the daughters of men. The -Being represents the evil side of the Whirlwind, while Sʻhagodiyowe -represents the beneficent side. - -2. An exclamation of contempt. - -3. A device of cannibalistic personages in myth tales. Compare story of -Sʻhagowenotʻha, p. 705. - -4. It is plain that this story is made up of incidents common to -several other stories; for example, the reference to the robe of eyes, -and this metamorphosis into animals. - -5. These guardians of the pathway to the Lodge of the Seven Sisters -also appear in other recitals; for example, in those describing the -alleged journey of the human soul to the Land of Souls. These obstacles -are, first, the Pine or other variety of tree having leaves or -thorn-like points charged with deadly venom; second, the two -Rattlesnakes or other monsters; third, the two Sʻhagodiyoweqgowa or -Benign Wind Gods (erroneously introduced in this category of malign -creatures); fourth, the two Blue Herons; and fifth, the inflated entire -skin of a human being, usually placed on a platform, to watch for -strangers. These wonder animals, creatures of fear and ignorance, bar -the way to some goal—to success—and test the spirit of him who seeks to -attain some desired end. - -6. The reference to the wampum belt is in all probability a modern -touch, since there is no available evidence that wampum belts are -prehistoric. - -7. The race of Whirlwind Man-Beings. - -8. In the older time it was a common belief that these vermin were -always found in the medicine pouch or chest of a sorcerer. - -9. It is alleged that this was a characteristic device of witches and -wizards for the purpose of rendering themselves immune from death; -sometimes they were concealed under a pet duck’s wing. - -10. It was a common Seneca and Iroquoian belief that the Thunder Man -and his sons fed on the flesh of serpents. - -11. The Skunk. - -12. The Porcupine. - -13. The Buffalo. - -14. The Rattlesnake. - -15. Black Face, a descriptive epithet in mythic lore applied to the -rattlesnake. - -16. The public assembly lodge, or lodge of public meetings or councils. -In the literature relating to the Iroquois, the word “long-house” -generally designates this lodge. It never denoted the League or -Federation. - -17. A dwarf man or pigmy. - -18. The Great Mythic Bear Monster. - -19. The Wind Man-Being. - -19a. The expression, “one rib,” is intended to signify that there was -only a single rib on each side, broad enough to occupy the space -usually filled by the ordinary number of ribs in an animal body, in the -carcass of this mysterious being. The same statement is also made of -the Ganiagwaiʻhegōwa, the Monster Bear. - -19b. This sentence is a very clear statement of the native Seneca -belief that the life of the animal world is something different from -the body of the flesh and blood and bones. The same belief is expressed -in other stories, especially in that of the child adopted by the Bear -Mother. - -20. The Great Crow, or the Man-Being Crow. - -21. The Follower (?). - -22. “Stone Skin,” commonly called Stone Coat. Cf. characterization of -the stories in the Introduction. - -23. Her magic power or potency. - -24. This peculiar finger appears in most stories concerning the -so-called Stone Coats, Stone Giants, or Stone Skinned Beings. - -24a. This is paralleled by the story in the Odyssey about the skins of -the cows of the Sun-god becoming alive. These had been killed by the -sailors of Odysseus, although he had forbade such an act. - -25. This is also a Tuscarora story. - -26. Blackbird, or the Man-Being Blackbird. - -27. The Robin, or the Man-Being of that name. - -28. The Sparrow. - -29. This is in modern usage the Iroquoian name of the Christian devil; -it means “dweller in the soil,” i.e., under the surface of the ground. - -30. Grasshopper. - -31. A similar stratagem is employed in No. 10. Others appear in this -story. - -32. This is the native Iroquoian name of the Meteor or Firedragon and -the Man-Being of this name; it signifies the traveling torch or light. - -33. She who deceives as a habit. - -34. She who thrusts into apertures. - -35. Literally, The Shingled-Haired Female. - -36. This alleged feat of disgorging quantities of wampum was one -essayed by all budding sorcerers while spending their honeymoons in the -lodges of their parents-in-law. Failure to do this task inevitably -stamped the luckless pretender as a fraud and weakling, in so far as -the arts of the wizard are concerned. - -37. The living and inflated human skin, flayed entire, serving as a -guardian or watchman for its owners and the strawberry patch, appears -in a number of other recitals. In this story such a skin of a man bears -the name Hadjoqda. - -38. The circumstances mentioned in this statement are not peculiar to -this story; with a change of names they appear in other stories. In -this paragraph, cannibalism is described as a habit of certain wizards. -Human flesh is preferred to that of elk, which are here a pest. - -39. This is the literal meaning of the Seneca term. The original -personage was probably the Wolf Man-Being. But the hero and Hadjoqda -and the grandmother were Turkey people, while the others were Quail and -Partridge people. - -40. Tradition relates that Hatʻhondas remained at the home of his -sister during the following winter and that during this time he was -visited by a stranger, who advised him to attend the great New Year -festival, at which one or more white dogs are immolated, not as a -sacrifice, as some report, but only as messengers to bear the -thanksgivings of the entire people to the Master of Life for the rich -gifts of life and welfare; he was further advised to walk around the -“new fires,” as ritually prescribed for persons suffering from the evil -effects of enchantment. This advice he followed, but he received no -immediate relief. As spring came, however, his sister was able to draw -out the bark dart from his spine, and Hatʻhondas at once recovered from -the malign influence of the evil spell cast upon him by Tehdoonh Oisʻha -(i.e., Woodchuck Its-Leggings), or, in the meaning of the tale, -The-Little-Old-Man-With-The-Woodchuck-Leggings, who was in collusion -with the notorious Great Witch to destroy this young man. - -Tradition further says that on the first day Hatʻhondas heard the -clarion notes of the blue jay, Cyanocitta cristata (Dihdih); on the -second day the gleeful notes of spring made by the robin, Merula -migratoria (Djoñiaik); on the third day the notes of the chickadee, -Parus atricapillus (?Djidjoñkʹʻhwĕⁿʼ); and, on the fourth day, the -drumming of the partridge, Bonasa umbellus (Djoqkweʹʼiăniʼ). These -facts are interesting because it is said that the women came seeking -Hatʻhondas in the spring of the year; with his friends he followed the -women two days after their departure. - -The people who shot at the eagle perched on the top of the tall hickory -tree went home before the beginning of the following winter. Such tests -of orenda or magic power following the acceptance of the challenge of -some great sorcerer or witch often lasted several months, and sometimes -were renewed in later years. The narrative relates that Hatʻhondas shot -the eagle by shooting through the lodge’s smoke hole. The old woman in -the lodge asked him to desist after he had made two attempts, saying, -“That will do for a while.” It is also said that when Hatʻhondas parted -from his uncle, Dooeʼdanegĕⁿʼ, the uncle told him that in the event -anything evil befell him the uncle would know it by the sky in the west -becoming red. See also Note 44. - -41. This precaution was regarded as necessary in order to avoid being -made the victim of a spell, the “tobacco” used being medicated. - -42. He-who-has-two-feathers-set-side-by-side. This is a man’s name. - -43. It was customary for women who went to make proposals of marriage -to take with them loaves of corn bread of a specified form, prepared -from pounded corn meal and boiled, wrapped in corn husks; the form of -the loaves resembled modern dumb-bells. - -The name Hatʻhondas, in which th do not form a digraph, may be more -correctly written Hatʻhondās; it is a modified form of the combination -Hatʻhonʻdāts, “He holds out his ear customarily.” As a name it -signifies, “The Listener,” and “The Obedient One.” - -The name Dooehdanegen may be more correctly written Dooeʼdănēʹgĕⁿʼ; as -an appellative it signifies, “He who has two feathers placed side by -side,” or as a statement, “He has placed two feathers side by side.” - -Dooehdanegen having a presentiment that a well-known witch, for the -purpose of attempting the destruction of his nephew, was about to make -a proposal of marriage between her youngest daughter and his nephew who -had been under his tutelage and protection since his nephew’s birth for -the purpose of teaching him the family medicines and orenda or magic -power of their fetishes, sent his nephew to the ravine to listen for -any premonitory sounds of the approaching messengers from the great -witch, since it was a custom to chant on the way words declarative of -their mission. - -Dooehdanegen smoked not only tobacco but also potent medicines mixed -therewith, whose orenda or magic power was designed to thwart the -malign influences emanating from the great witch which had for their -object the destruction of Dooehdanegen and Hatʻhondas, for the old -uncle was the sole surviving custodian of the medicines and fetishes of -his ohwachira or blood kin, and was therefore solicitous of the safety -of his nephew until after reaching the age of puberty, when he could -demonstrate his ability to employ them fortified by his own inherent -orenda. - -44. De LaMothe Cadillac (ca. 1703), in speaking of the tribes in the -neighborhood of “Missilimakinak et Pays Situés au dela,” writes that at -the feasts held periodically for the propitiation of the names of the -dead of the entire community they erect a cabin about 120 feet in -length of pieces of bark which are new and which have not been used -before for any other purpose; at either end of the structure they set a -pole, and another, exceeding these in height, in the middle; these -poles are greased, oiled, and painted; and at the top end of each is -fixed a prize, which belongs to the first who can reach and seize it -with the hand. (Margry, Découv., V, 104, 1883.) A similar erection of a -pole, which was greased and which held a prize at its top, is mentioned -in an account of a feast for the dead held by the Nipissings, Hurons, -and the Chippewa in 1642. (Jesuit Relations for 1642, 95, ed. 1858.) It -was on the top of a similar pole that the eagle was perched at which -Hatʻhondas was required to shoot to test his orenda or magic power. - -45. Partridge. - -46. This is a statement of the Iroquoian common law which placed the -value of a woman’s life, in case of murder, at twice that of a man. - -47. This is a ritualistic phrase which is a summary of the statement -that there are grades of beings classified spatially; i.e., some live -and work below the surface of the earth, others on its surface, others -in the waters, others among the grasses and weeds and low shrubs, -others among the bushes and taller shrubs, others among the trees, -others in the air and winds, others in the clouds, and still others in -the sky where stands the lodge of the Master of Life. - -48. In this story the following native words occur: Yegondji, meaning -the eldest woman, or the mother; Awaeh, the Swan; Donyonda, the Eagle; -Doendjowens, the Earth Cleaver; Tagonsowes, He, the Long-faced; and -Ohohwa, the Owl. - -49. The Dwarf Human Being. - -50. This story is an extravaganza. - -51. Ooⁿʻdawiyo is the Seneca word. - -52. This taboo of certain regions, places, directions, and times, is -clearly based on the well-known doctrine of tribal men that the -jurisdiction or sphere of action of the spirits or the nonhuman -beings—daimons, divine messengers, and gods—was limited to specific -places, regions, and times; tribal men habitually do not think in the -universal terms of modern thinking in the more intensively cultured -circles. - -53. The words “nephew” and “uncle” in story-telling do not always -denote real kinship or relationship by affinity or consanguinity, but -rather a male person living in the same neighborhood with another who -is “uncle” or “nephew” according to relative age. The neighborhood -usually includes all accessible territory. This statement is true of -Iroquoian reciters and, perhaps, others. - -54. The dice man, the ball man, and the ice pond man occur in other -stories, just as the use of the horn in the second preceding paragraph -is not unusual. - -55. This is not an uncommon incident which is taken from the myth of -the beginnings and is there represented as the work of a -personification of one of the months, which are presented as 13 -man-beings. - -56. The signification of the two names in the title is respectively, -“He, the last or the remaining one,” and “She, the planter.” - -57. Mush-eater. - -58. Spotted. - -59. A young hunter must not eat the first bird or animal he killed; -this was one of the first taboos learned by the youth. - -60. Redbreast. - -61. The Wild Pigeon. - -62. Striped Rump. - -63. Skin-headed (?). - -64. Pendent Snout. - -65. Having a tassel of pine leaves. - -66. The Raccoon. - -67. He who has a great headdress; i.e., antlers. - -68. The Cloven-hoofed Ones. - -69. The Buck = the Great-Horned-One. - -70. The Large-footed Man, the Bear. - -71. The Bear. - -72. The Angleworm (?). - -73. The Snipe. - -74. The Chipmunk. - -75. The Heron. - -76. Long-snouted One. - -77. Long-Upper-Eyelids. - -78. The Netmaker = the Spider. - -79. This is a proper name. - -80. The nephew of Spider. - -81. In the details of cannibalism in this and the other paragraphs of -this story there is no protest against the eating of human flesh; this -is probably a reflex of the attitude toward this abominable practice. - -82. The three native terms are the descriptive epithet which was -applied to a cruel old wizard who was a cannibal; they signify, -“He-puts-them-on-an-island-habitually Potato-Duck or Tuber-Duck.” This -species of duck was enslaved by him. - -83. The two native words together signify, “He is a man-eater,” hence, -a cannibal. - -84. This deliberation in torturing a victim was characteristic also of -the burning of war prisoners; the latter being fed and cared for and -rested lest they should die too soon and so deprive the ceremony of its -sacrificial character and the company of full satisfaction at seeing an -enemy suffer. - -85. This is the hell-diver, as some say, or the mudhen, as others say. - -86. This term means simply “Great Duck.” - -87. Canada Wild Goose. - -88. The Great Blue Lizard, a mythical animal, which probably arose from -describing an ordinary lizard in terms of the alligator. - -89. The Humming Bird. - -90. This is another mythical animal, which appears under various forms -in different stories. - -91. This is the common name of the meteor, the so-called firedragon; -but as a Man-Being, the meteor endowed with human life and faculties, -it is prominent in many stories. - -92. The original meaning of this term is “He is master or controller or -ruler of it”; i.e., any object of conversation. It is now a name of the -God of the Christian Church, and so is applied here to the one whom the -earlier story-tellers would have called ‘Teʻharoⁿʻhiawăʹʼgoⁿʼ’, the -Master of Life. - -93. This native term at present is applied to the imported idea, -“devil,” which was quite foreign to the thinking of the early Seneca. -It is also the name of the muckworm. - -94. This native term is an epithet applied to a mythical character well -known in story-telling. It signifies “The Trickster,” or, more -literally, “He who abuses people by craft often.” Cf. Note 155. - -95. This long epithet signifies, “He is the ruler” or “the chief -personage.” - -96. The Rattlesnake. - -97. The Large Woodpecker. - -98. The Locust, literally, “Corn-ripener.” - -99. The Crow. - -100. The Large Owl. - -101. The Vulture (?), or other high-flying, large, half-mythical bird. - -102. The Great Bumblebee. - -103. The Winged Ant. - -104. Phebe (?) Bird; some say, the Gull. - -105. The Speaker or Preacher and the Definer or Interpreter. - -106. This paragraph shows that even trees and shrubs were endowed with -human speech. - -107. This is a vague statement of the change held to be needful in the -human body before it can enter the realm of the departed—of those who -have died. - -108. See preceding note. - -109. The Master of Life. - -110. In this and the immediately preceding paragraphs are stated some -ideas concerning the world of the departed—heaven. - -111. There are a number of other tales in which these ideas are set -forth in slightly varied form. - -112. The Speaker and the Interpreter, as already explained in the -title. - -113. This is the Man-Being represented by the husk mask in various -forms. - -114. The Stone Coats are the Genonsgwa, which are a class of beings -developed from the conception of the Winter God, Tawiskaron, of the -Iroquoian genesis myth. - -115. This paragraph shows plainly a reminiscence of the defeat of the -forces of Winter by the powers of the Spring, evidenced in the thawing -and sweating of ice and snow banks. - -116. This description of the Whirlwind applies well to the wooden masks -which represent the Wind Powers. - -117. This statement emphasizes the constant taboo against women seeing -or touching the utensils and implements and medicines which belong -strictly to the activities of the men. - -118. In story-telling the white deer is ever endowed with superior -orenda or magic power. - -119. The devices employed in this and the several following paragraphs -for deceiving pursuing enemies are not peculiar to this story. - -120. The Toad. - -121. The Crow. - -122. The Fox. - -123. These birds were the great ancestral Man-Beings of a mythic past -cosmic age; a study of the language of this paragraph shows this to be -a statement of the action of great nature forces. The next three -paragraphs will bear out this remark. Blood is obtained from a mythic -cornstalk. - -124. Here the singing of the birds is made the sign of the exercise of -the orenda of these animals to bring about Springtime; and this orenda -is declared to be efficacious. - -125. Here again singing is made the evidence that these so-called -animals are exercising their powers, but these powers are the -life-giving activities of nature. - -126. This injunction is still observed among the medicine priests of -the Iroquoian peoples. - -127. This is the name of the Evil Trickster, whose delight is to abuse -and to deceive innocent people. Compare note 94. - -128. The Yellow Hammer or Yaril. - -129. This statement of the leaving of a trail in the air by arrows and -by persons who are aided by such arrows probably refers to the sun’s -rays coming from behind broken clouds in the morning or evening. - -130. See preceding note. - -131. This indicates belief in transmission of thought. - -132. Cannibalism taken for granted. - -133. In this sentence there appears one of the Wind Goddesses. - -134. In many stories this use of boiling oil to destroy monsters -appears; hot oil or grease was probably the hottest common thing known. - -135. Doonongaes for Doonăʼʹgāes signifies “He has two long horns,” or -“His two horns are long,” or, as appellative, “The one whose horns are -long,” but restricted by the pronominal affix to persons of the male -sex. - -One of the most firmly held beliefs of the Seneca and other Iroquoian -peoples was that there is a species of serpent of monstrous size, -having horns like a buck, which dwells in the depths of deep rivers and -lakes and springs of water, and which comes on land for its prey and -also to bask in the sunshine. It may be suggested that such a peculiar -notion may have been derived from noting the hornlike fixtures on which -the eyes of the snail are fixed. The poetic license of legend would, of -course, exaggerate these details. This inference is strengthened by the -circumstances mentioned in this story that Doonongaes stole a lodge by -bearing it away on his horns; the snail in somewhat similar fashion -bears its shell along. The common Iroquoian name for the snail is -onoⁿʻsăgeʹʻteʼ, i.e., “It bears a lodge along by means of the -forehead-strap.” Doonongaes was a reptile that haunted “Long Lake,” and -was probably a water moccasin. - -But this reptile should not be confounded with the so-called -firedragons or meteors which were believed to dwell also in the deepest -portions of lakes and rivers; these were known under the name -Gaasyendietʻha by the Seneca and other northern Iroquoian dialects; the -Tuscarora name is kahăstiʹnĕⁿs, a corrupt form of the Mohawk word, -Kăhăserīʹneʼs, “It-light-goes-about-habitually.” - -These firedragons (i.e., the meteors of nature) were forced by an -inflexible spell or enchantment, exercised by the orenda or magic power -of the God of Life, to remain in these watery depths because the -shedding of sparks of fire and lambent flames by their bodies would -otherwise set the world on fire were they permitted to dwell out of the -water for any great length of time, so they are permitted only to fly -from one deep river or lake to another through the air. - -These mythical horned serpents were reputed to have the power to assume -the human form and faculties and sometimes even to marry among men, and -so they form the burden of many weird tales and stories which are told -around the fires of the lodge during the winter season. This -circumstance, so it is said, gave rise to the custom of telling legends -only during the winter months, for the reason that these reptiles, like -the natural serpent, hibernated during the winter months and so could -not overhear what might be said about them in these legends. Thus -legends become in some measure “sacred,” or what is the same thing, -“tabooed,” within limits. - -These mythical serpents were reputed to have been endowed with most -potent orenda or magical power which was usually inimical to human -welfare. So great was this imputed potency that at times it would even -infect the waters in which these serpents abode, and that water became -an active agent in defense of these serpents when attacked by some -adversary; and so the stories repeat the statement that some hero was -attacked by a flood rising from some body of water in which resided -some such serpent which was the object of the hero’s attack. The flood -usually soon spent itself and did not pursue its adversary far. Such -infected water was reputed to have the power of annihilating whatever -thing it might come in contact with; should it fall upon the leg of an -adversary of its master the leg of the victim would simply disappear. - -The Thunder God, Hiʹʼnoⁿʼ, and his sons were regarded as the active -enemies of these and other reptiles. And so in some of the stories are -found accounts of the rescue of some woman or human being from these -mythical serpents. It is even said that these serpents serve as a part -of the food of the Thunder Man-beings. But the Thunder Man-Beings had -but little power to attack these reputed serpent monsters below the -surface of the water, i.e., outside of their jurisdiction. It is said -that these monsters stood in great fear of the Thunder Man-beings, and -when the serpents were out of the water, i.e., out of their -jurisdiction, basking in the sunshine on the shore, and heard in the -horizon the voice of Hiʹʼnoⁿʼ, the Thunder God, they would lose no time -in seeking safety in the depths of the water. - -The firedragon (i.e., the meteor of nature) was regarded as one of the -most powerful sorcerers known to mankind, but they were not regarded as -persistent foes of the welfare of men. There are tales in which the -firedragon befriended some unfortunate human being from his pursuing -enemies. Like all the fanciful or rather poetic creations of these -legends, the firedragon became multiplied into a large group and some -were reported to have been killed by some very powerful human sorcerer. - -136. Ganyodaes for Skăniōʹdaes or Tkăniōʹdaes is a proper name. The -prefixed s-sound has an intensive force that is characteristic of -descriptive appellatives; it denotes a marked degree of the quality or -property named by the adjective or a noteworthy proficiency in the -action stated by some verbs; with nouns it connotes the meanings, -“large,” “important,” or “noted.” Hence, Skăniōʹdaes signifies, “It is -a very long lake,” or idiomatically, “It is the well-known long lake.” -The prefixed t-sound in Tkăniōʹdaes is the affix t or ti of remote -place, meaning approximately, “there,” “yonder,” and it is applied to -sentence words of the second and third persons. So Tkăniōʹdaes means, -literally, “There it-lake long (is),” or freely, “There where the long -lake (is).” - -137. Skahnowa is correctly written Skăʼnōʹwā, which is not the usual -Seneca form of the name. Hăʼnōʹwā is the customary form of this word -denoting the turtle. But the text form is that employed in proper -names. The initial s-sound is an intensive affix which is explained in -note 136. The following kă is the zoic pronominal affix of the singular -third person, meaning, “it” or “its.” And -ʼnōwā is the noun stem, -denoting “the carapace of the turtle.” The whole means, “Its carapace -(is) very great,” freely, “It is the-great-turtle.” The initial hă of -the customary form is the anthropic pronominal affix of the singular -masculine third person, meaning “he.” - -138. In story and tradition the fungus growing on trees and rocks was a -favorite substance with which those who sought to deceive intended -victims, in the matter of food, prepared dishes inviting to the eye but -deadly when eaten. Puffballs, mushrooms, and lichens, especially -Umbilicaria arctica, or rock tripe (i.e., the tripe de roche of the -French voyageurs) were not infrequently made into stews and soups for -food, and so they readily lent themselves as a means of deception of -the unwary. - -139. Djidjoʹgwen, correctly written Djidjōʹgwĕⁿʼ, or as pronounced by -some, Djidjōñʹkʻhwĕⁿʼ, is the fishhawk or osprey, Pandion haliaetus. -The Seneca term is apparently a compressed form of a sentence word -meaning, “What habitually takes fish out of the water.” - -140. A “gift in payment” is required because the magic power of the -thief has been overcome by the wronged individual and the life of the -culprit is forfeited to him. - -141. Dediosteniagon, correctly written Dediioʻstĕñniăʹʼgoⁿ, is a name -of the Seneca for Wolf Run, New York. The name signifies literally -“There in-two it-it rock has broken,” and is a common descriptive -appellation of rock cliffs or steep precipices or deep chasms of broken -rocks. - -142. The Seneca, like all the other Iroquoian peoples, apply the term -oñʹgweʻ, “man,” “human being,” not only to human beings like themselves -but also to such beings as arise from the personification of the -phenomena of nature and life which assume the form and faculties and -activities of human beings. It was a habit of these languages to -qualify this term oñʹgweʻ by the adjective oñʹweʻ, meaning “native, -original, true, natural,” to distinguish the real human beings from the -creations of their poetic fancy; and upon the advent of trans-Atlantic -peoples the term oñgweʹʻoñweʻ remained to distinguish the Indian man -from the newcomer. - -143. See Note 138. - -144. The word “opening” is a literal rendering of the Seneca for a -“clearing” surrounding a lodge or village; in formal or ceremonial -language it is sometimes used for “village” or “settlement.” - -145. The meaning of the Seneca words of this song is, “Now, the game -animal has come in to visit us”; a cannibalistic reference. - -146. The correct written form of Gaintho is Gāĕñʹtʻhoʻ; it signifies, -“Let the wind cease blowing,” “Let there be a calm.” - -147. The correct form of “Hwu” is hwuʹʼ; it is an exclamation -indicating that the act of a sorcerer is recognized in whatever may -have taken place, expressing surprise at the power exhibited. - -148. The name Gwidogwido, correctly written Gwidōʹgwidoʼ, is an -onomatopoetic word, designating the flicker, highholder, or -golden-winged woodpecker (Colaptes auratus). - -149. The word Djihonsdonqgwen, correctly written Djiʼhoⁿsdoñʹʻgwĕⁿʼ, is -the Seneca name for the ant or emmet. - -150. The word Djoñiaik, correctly written Djoñʹiaik, is the Seneca name -of the robin redbreast (Merula migratoria). In the story it is called -by the epithet of the “Laughing Man,” which refers to a certain series -of notes of this bird, which resemble exultant laughter among men. - -151. This reference to the use of the pipe calls attention to a -well-known habit of reputed sorcerers of smoking in order to gain -immunity from the apprehended spell or enchantment in the presence of -strangers. Every sorcerer of any repute prepared his tobacco with magic -herbs which were supposed to protect him from any malign influence -which might be exercised by a visitor or visitors. Hence the custom of -smoking when about to hear some startling information. - -152. The expression “hindered by the lake” is a veiled reference to the -fact that this lake, or rather its waters, had been charged with magic -power or orenda to defend its owner. The particular method by which -this orenda or magic power accomplished this object was by rendering -its victims unconscious, as the epithet, Ganigonhadontha Ganiodae -(i.e., Găʼnigoⁿʻäʻdoⁿʼʹtʻhăʼ Ganiōʹdaeʼ), meaning, “It it-mind -to-be-lost causes,” or the “delirium-causing” lake, indicates. Thus, -the haunts of the allies of sorcerers were usually made impenetrable to -persons who possessed a lesser measure of orenda or magic power. - -153. The name Ganiagwaihegowa, written Niāʼgwaiʼhegōwā, or correctly -Ganiăʼgwaiʹhegōwa, is the name of a mythic monster which was described -as a huge bear, being vulnerable only in the soles of its forefeet; -keen of scent, it never allowed anything to escape that crossed its -circular track or path; it was represented as hairless except as to its -tail, and that it had over its forequarters a large ridge or fold of -flesh. These characteristics sufficed to make this fanciful creature a -source of abject terror. Its reputed form may have been due to a -confusion of buffalo form and that of a grizzly bear. The meaning of -the sentence here is that this monster was one of the animal fetishes -of the speaker. The final -gōwā, meaning “large, great,” signifies here -“the well-known” or “the noted,” bear monster. - -154. The word Hasʻhonyot, correctly written Hasʻhoñʹʼiot, is an -epithet, meaning “His back stands out, is protuberant,” which is -applied by story-tellers to the crawfish or lobster because its back -ever seems turned toward the observer. The name Odjieqdah, correctly -written Odjiʼeʹʻdăʼ, is the common designation of the lobster or -crawfish and crab; the word signifies “The claw.” - -155. The word Sʻhodieonskon, correctly written Sʻhodieʹoⁿskoⁿʼ, is the -name of a fanciful creature who went about playing tricks on all kinds -of people. He was reputed to be a brother of Death. He was in fact the -God of Mischief. - -156. The word sentence Hasdeaundyetʻha, correctly written -Hăsdeauñdiēʹtʻhăʼ, is an epithet applied to Hiʹʼnoⁿʼ, the Thunderer, -and signifies “He it to rain causes,” or the Rainmaker. But here it may -possibly refer to a species of worm which bears this name. - -157. The expression or epithet, “Complete power,” does not in the least -convey the idea of a single overruling Being, but rather of a Being who -possessed such exceptional power as to require no outside aid in -accomplishing his purposes. In this Bloodsucker episode there is a -touch of the extravaganza in story-telling. - -158. The Seneca words signify “Now, it has returned, that by which he -lives; so now again he shall stand upon the earth.” - -159. The expression “blew into the mouth” indicates how closely life -and breath were connected in the minds of the story-telling ancestors -of the Seneca. - -160. The expression “of stone” is probably an exaggeration of the clay -or mud shelters of the crawfish or lobster. - -161. See Note 149. - -162. The expression “end of the earth” evidently can mean the horizon -only; it could not mean aught else here. This expression perhaps -strengthened the tendency to belief in a limited earth. And this is, -too, a good example of the reification of an illusion. - -163. The word Tsodiqgwadon, correctly written Tsodĭqʹgwãdoⁿʼ, is the -name of a species of copperhead snake. - -164. The question to be decided with all sorcerers is that of the -potency of the orenda or magic power possessed by them. - -165. The reference here is to the implied challenge in the contest just -ended with the life of the loser as the conceded prize of the winner. -So Doonongaes having lost in the test of the power of his orenda must -make, if possible, composition for his life with his vanquisher. - -166. This struggle continuing “day and night for one month” is probably -a reference to the fact that the moon once a month waxes and wanes and -yet is not overcome or destroyed. - -167. The expression “people of orenda, or magic power,” signifies that -these are people who make a business of sorcery, and so the line should -begin, “We sorcerers,” etc. - -168. The word Dagwanoenyent, correctly written Dagwanoʼĕñʹiĕn, is the -name of the Cyclone as a personified thing. The name seems to refer to -the habit of cyclones to hurl things against the heads of people. The -term means apparently, “What habitually hits or knocks our heads.” - -169. This term “Niagwaihe” is evidently an error for the full form -“Ganiagwaihegowa.” See Note 153. - -170. The word Djainosgowa, correctly written Djaiʹnosgōwā, is the name -of a more or less fanciful creature. It probably received its -characteristics from hearsay reports of the alligator which were -transferred to the fence lizard, or swift. The native interpreters -usually translate the word by the words “blue lizard.” In story and -legend it is a most ferocious antagonist, because of its reputed -invulnerability. The final two syllables, gōwā, signify “large, great,” -while the remainder of the word means, “lizard,” so that literally the -combination signifies, “The Great Lizard,” and in legend, “The -Monstrous Lizard.” - -171. The reference here to the power of “becoming alive again” very -probably rests on the hibernating habits of reptiles, shedding their -skins, indicating change of bodies. - -172. The word Hanondon, correctly written Hanonʹdoⁿ, is the ordinary -Seneca name for the water snake, probably the Tropidonotus sipedon. - -173. The word Hawiqson(t), correctly written Hawiqʹson, is the common -Seneca and Iroquoian name of the milk snake, Ophibolus doliatus. - -174. The word Gasaisdowanen, correctly written Gasʻhaisʹdowănĕⁿ, is the -name of a large serpent in Iroquoian mythic lore. The name signifies, -“It-serpent great (is),” or “The Great Serpent.” - -175. Diagoisiowanens, correctly written Diagoiʻcioʹwănĕⁿs, is a -descriptive epithet applied as an appellative to the meadow lark, -signifying, “Her-leggings-large (are),” or “She whose leggings (are) -large.” - -176. Hononeowanen, correctly written Honoⁿʼeʹowanĕⁿ, is the name of a -species of snake, probably the copperhead, and signifies, -“His-head-large (is),” or popularly, “Big Head.” - -177. One of the dominant notes of these stories is that when one of the -great sorcerers, mentioned so often in them, is cornered, stress of -circumstances force them to resume their true natures; so Doonongaes -must do here. - -178. The native word rendered “man” here is the ordinary designation -for “human being.” These deities were classified with the human race of -beings. See note 142. - -179. The word Hostoyowanen, correctly written Hostoiōʹwănĕⁿ, is an -epithet used as an appellative noun, descriptive of the buck of the -deer; it signifies, “His headdress large (is),” referring to the crown -of antlers. - -180. This statement evidently refers in an exaggerated way to the long -periods of fasting which hibernation enforces on snakes and other -reptiles. - -181. The expression Deyenegonsdasden, correctly written -Deyenegoⁿsdăʹsdĕñʼ, is a descriptive appellative which is applied to -the partridge; it signifies, “Her two wings large (are).” - -182. The erection and use of a pole in this manner was quite common at -great feasts or holidays. And the great wizards and sorcerers employed -this means, too, for testing the orenda or magic power of visitors and -guests. The statement that this one reached the clouds shows that it -was an adjunct to the means of amusement and of testing out at the same -time the orenda or magic power of those who came seeking the hand of -the Partridge’s daughter. Shooting at an eagle on such a pole is a -common incident in the stories. - -183. He sent a woman in order to neutralize the malign infection given -his arrow by being touched by alien wizards. - -184. The usual rule among Iroquoian tribes is for the mother or some -other female kin to superintend the marriage of a girl. This may be a -story which has been modified by ideas of father right, or descent in -the male line, possibly adopted from an alien people having this -custom. - -185. This reference is to the chief’s lodge. - -186. The number 16 is unusual in stories of this character. It was -probably a vague estimate of the size of the earth’s surface—16 days in -one direction from the speaker, roughly a half month. - -187. Dedyosdenhon for dedyoʻstĕñʹʼoⁿ was a place name, which signified -“At the place of the fallen rock.” - -188. The Partridge people are here represented as weak in sorcery. - -189. Deienensowanens for Dienĕⁿsoʹwănĕⁿs signifies “Her shoulders (are) -large or broad.” - -190. Deanohdjes for Deanoʹʼdjes is the descriptive name of the walrus; -the term signifies “His two teeth (are) long.” - -191. Geia is the generic name for a walrus. - -192. The time of one year here apparently refers to the period of -hibernation—the absence from his ordinary home. - -193. Nitgendasadieha for Nitgĕñdăʹʼsădieʹʼa signifies “At the narrow -opening or clearing.” - -194. The numeral “10” here and in the fourth line above appears to be -simply a round number indicative of a long time. - -195. Osigweon for Oʻsiʹgweon is the name of the rattlesnake, and -signifies “What has a (?) spear affixed to it.” - -196. The smoke from the pipe would have magically overpowered -Doonongaes, and so it must not arise without protest. - -197. Hinon for Hiʹʼnoⁿʼ, one of the oldest names among Iroquoian -peoples for the Thunder Man-Being, was the uncompromising enemy of all -serpents, and was at the same time the especial guardian of mankind. - -198. Gendagwen(t) for Gĕñdăʹgwĕn is a place name, signifying “At the -broad or flat clearing or field.” The final t-sound of the original is -elided in modern Seneca pronunciation. - -199. The meaning here is not clear, but it would seem to refer to the -fact that a cyclone in a forest embraces in its sweep all manner of -birds. - -200. Ganos for gāʹnoʼs is the name of a species of frog. - -201. This is a reference to a native notion that the earth was a flat -surface not more than 16 days’ journey from the center to the edge. - -202. This number “10” is probably only a round figure denoting a long -time and a difficult journey. Compare Note 194. - -203. This number is probably a reflex of the last number mentioned. -Sixteen days were consumed in the outward journey. The use of definite -numbers for these journeys is perhaps an attempt to make unhistorical -dates seem probable. - -204. Gaisonhe for Gaiʻsoⁿʹʻheʼ is the daddy-long-legs (harvest-man, -carter, and grand-daddy-long-legs are other names for this insect). - -205. Ohohwa ohnoh for Oʼoʹwāʼ Oʹʼnonʼ mean “Owl its arrow.” - -206. Odjiʼeqʹdăʼ is the name of the crab and signifies “It (is) the -claw.” - -207. Sʻhodieonskon for sʻhodiʹoⁿskoⁿʼ is the name of a mythic character -whose chief activities were to play pranks on all persons. In some -tales he is represented as a brother to Death. See note 155. - -208. Odauhdjah for Odauⁿʹdjăʼ is the name of a small white root. - -209. Deiehnies for Deieʹʼnies is a proper name signifying -“Her-two-claws-(or hands) (are) long.” - -210. This was because her magic power or orenda was overcome by that of -Doonongaes. - -211. Dagwennigonhge for Dagwĕⁿʹʼnigoⁿʹʻge is the name of a lizard about -18 inches long; the name signifies “What deceives us,” literally, “What -gives us two minds.” - -212. These were cyclones, and the behavior of such phenomena perhaps -gave rise to the epithet cited in Note 168. - -213. Hahnyusdais for Haʼniuʻsʹdais is a proper name and denotes “His -upper lip (is) long.” - -214. Deagonstwihes for Deagoⁿstwiʹʼes is the name of the lobster, and -signifies “His whiskers (are) long.” - -215. Haunhdji for Hauⁿʹʼdji signifies “He (is) black,” possibly -referring to the blacksnake, but the name of the rattlesnake in -disguise is “His face black (is).” - -216. This was the epithet applied to the robin who had killed -Doonongaes, taken from its note in flight. - -217. Hatkwisʹdowanen for Hatkwisʹdowănĕⁿ is a proper name, signifying -“His belly (is) large.” - -218. Hushewathen for Hosʻhewāʹtʻhĕñ is a proper name, signifying “His -paunch is dry.” - -219. Every reputable sorcerer possessed a pouch of the entire skin of -some rare beast, in which were kept all his charms, fetishes, and -medicines. - -220. Hagondowanen for Hagoⁿʹʼdowănĕⁿ signifies “He whose forehead is -large or high.” - -221. These words signify “Now all those animals which are game have -returned,” which has a seasonal reference—return from hibernation. - -222. Gonyahsgweont for Goniăʹʼsgweon is the descriptive epithet applied -to the toad, signifying “Her throat is swollen.” - -223. Nosgwais for Nosʹgwais is the common name of the toad. - -224. The time of sunrise marked, in the belief of the early Iroquois, a -change in the exertion of orenda or magic power; so the flint knife was -withdrawn because the bewitching power was off guard at this -moment—among wizards. - -225. Yondekhonyatha Ganondayen for Yondekhoñniaʹtʻha Gananʹdayĕⁿʼ -signifies “They use it for eating It-village-(is).” - -226. This expression is not modified or influenced by European thought; -the native conception requires the name of such a power. - -227. Stone Coat is the name of a mythic being commonly called by the -Seneca Gĕⁿnoⁿʹʼsgwāʼ. See the Introduction for an explanation. - -228. Other instances occur in these stories in which basswood is -employed to overcome individuals of the Stone Coat people. - -229. Hinon for Hiʹʼnoⁿʼ is the name of the Thunderer; later in Iroquois -thought there were four who bore this name and who were the foes of all -manner of reptiles and snakes, and the friends of mankind. The word is -singular in form but with a plural implication, according to the -context. - -230. These words, correctly written Ogwēʹnioñ dĕⁿkēʹnooñk ganioʹʼsʻhoñ -ĕⁿkeʹgĕⁿʼheioĕñʹdjădeⁿʼ, signify, “It is permitted to scalp a person if -it be so that I will see him here on earth.” - -231. Gendagahadenyatha for Gĕⁿʼdagaādeniăʹʼtʻhăʼ is the name of the -common scarabæid beetle, usually called the tumblebug. - -232. These Seneca words signify, “It is not possible that I should -scalp you, although I have now, indeed, entered the place where you -abide.” - -233. Nanisheʹonon for Neʹ hanisʻheʹonoⁿʼ signifies “He who dwells in -the earth, or in the ground,” and it is the name of the muckworm, the -larva of the scarabæid beetle (Ligyrus relictus). The name being that -applied to the Christian concept of Satan, the story-teller here endows -the larva with the character of Satan, based solely on the etymology of -the term. - -234. Deanoʹʼdjes, “He who has two long teeth,” is the name of the -walrus. - -235. Haiwanenqgwi for Hāiwăʼnĕⁿʻqʹgwĭʻ is the name of the council -messenger, meaning, “He who sweeps away the affairs.” - -236. Gaha Gastende for Gäʹʻhăʼ Tgaʻstĕñʹdeʼ signifies, “Wind Cliff,” -literally, “It-Wind There-It-Rock-Stands.” - -237. Gahsgwaa Tgawenot for Gaʼsgwāʹāʼ Tgawēʼnot signifies “It-Rock -There-It-Island-Stands,” or Rock Island. - -238. Othegwenhdah Tgawenot for Otʻhägwĕⁿʹʼdăʼ Tgawēʹnot signifies -“It-Chert or Flint It-Island-Stands,” or Flint Island. - -239. Oosah Tgawenot for Oōʹsäʼ Tgawēʹnot signifies “It-Basswood -It-Island-Stands,” or Basswood Island. - -240. Gaiⁿsoⁿʹheʼ is the name of the daddy-long-legs. - -241. Nitgawenosatieha for Nitgawenoⁿʼ satiēʹă signifies “There at the -Narrow Island.” - -242. Djinonhsanon for Djinoⁿʹsănoⁿ is the name of the cricket, meaning -literally “Lodge watch or guard.” The name was given because this -insect cries when the lodge or house becomes silent. - -243. Tgawenogwen for Tgaweʼnōʹgwĕn is a place name signifying “There, -at the Broad Island.” - -244. Onowehda for Oʼnoweʹʻdăʼ is the name of the angleworm. - -245. Djisdaah for djisdāʹa is the name of the grasshopper. So that -Djisdaah Tgawenot means “Grasshopper Island.” - -246. See note 237. - -247. Hoonkgowanen for Hooⁿʼkgowāʹnĕⁿ is the name of the Pelican (?) and -signifies, “His throat or gullet is large.” - -248. See note 239. - -249. Shayades for Sʻhayăʹʼdes is the name of the blacksnake, meaning -“His body (is) notedly long.” - -250. Deanohsgwis for Deanoⁿʼsʹgwis is the name of a kind of grasshopper -(?), meaning “His jump (trajectory) (is) long.” - -251. See note 243. - -252. See note 244. - -253. Hononhengwen for Honoⁿʼĕⁿʹʼgwĕn is a proper name, meaning, “His -head (is) broad.” - -254. Ganehdaiikhon Tgahadayen Tgawenot for Ganeʻdaiikʹhoⁿʼ Tgahādāʹiēⁿʼ -Tgawēʹnot is a place name, meaning, “It is green It-forest-is -there-it-island-is,” or “The Island of the Green Forest.” - -255. Degatengowa for Degatĕⁿʹʻgōwa is the name of the large -dust-colored grasshopper, about 2 inches long. Its habit of leaping up -in the air 3 or 4 feet and remaining almost stationary by a fluttering -of the wings is referred to in the next line in the story. - -256. Henhgadji for Hĕⁿʹʻgädji signifies, “His tail (is) black,” -referring to the marking of the tail. - -257. See note 245. - -258. The use of the pipe was to fortify himself against any evil -influence that might be employed by the stranger. - -259. Hodehondasiowanen for Hodeʻon dăsiōʹwănĕⁿ signifies “His quid (is) -large.” - -260. Gaasyendietʻha for Gaăʻsioñdieʹtʻhăʼ is the name of the meteor or -so-called firedragon, and signifies, “He emits or casts out flames of -fire.” - -261. Gaonhiahge Tgastendeh for Gäoⁿʻiăʹʼgeʻ Tgaʻstĕñʹdeʼ signify “On -the Sky, or in the Sky, there It-Rock-Island Stands forth,” or freely, -“The Rock Cliff or Peak in the Sky.” - -262. Tkwendahen Niohsiowesiohden for Tkwĕⁿʻdäʼʹĕñʼ Nioʻciowecioʹʼdĕñ -signify “His jacket (is) red.” - -263. Gaahgwa Tgawenot for Gääʹʻgwāʼ Tgawēʼnot signify, “Sun -there-it-island,” or “Island of the Sun.” - -264. Djahgwiyu for Djăʹʼgwiyu is the name of the tanager. - -265. Ohnonqgon(t) Tgawenot for Oʼnoⁿʹʻgon Tgawēʹnot signify, “Bumblebee -There-It-Island,” or “Bumblebee Island.” - -266. Djihtkwahen Niothwahasyohʹden for Djiʼtkwäʹʼĕñʼ -Niʻotʻwahăʻcioʹʼdĕⁿ signify, “His belt is yellow”, which is the name of -a kind of bee. - -267. Gainhdoya Tgawenot for Gaiⁿʼdoʹʼiăʼ Tgawēʹnot signify “At Blanket -(or perhaps better Robe) Island,” i.e., “It-Robe There-It-Island.” - -268. Djihtkwahen Haos for Djiʼtwăʹʼĕñʼ Hāós signify “His robe or -blanket is yellow,” the name of a kind of bee. - -269. Hahnowa Tgawenot for Haʼnōʹwa Tgawēʹnot signify “At the Turtle -Island.” - -270. Honoʼtsăgagiʹyĭt, the correct form, signifies “His teeth (are) -sharp;” but it may signify “His tooth (is) sharp.” - -271. Ohneqsah Tgawenot for Oʼneʹʻsăʼ Tgawēʹnot signify “At Sand -Island,” or “It-Sand There-It-Island.” - -272. Sowek-shohon for Sōʹwĕk-sʻhoʼoⁿ, the plural form of Sōʹwĕk, -signifies “Ducks,” but sometimes meaning “All kinds of ducks.” - -273. Hahnyahses for Hāniăʹʼses signifies “His neck (is) long.” - -274. Awaeh for Awäʹʼeʼ denotes “the Swan.” - -275. See note 264. - -276. See note 262. - -277. This was done by means of sorcery. A reed was a usual means for -“shooting” a person by sorcery. - -278. Goanyahge Diyoendjadeh for Gäoⁿiăʹʼgeʻ Diioʻĕñʹdjădeʼ signify “It -Sky-On There-it-Land-Stands.” - -279. Sʻhadahgeah for Oʻsʻhāʹdăʼgeāʼ signifies “Pertaining to the region -of the clouds,” or, perhaps, “On or against the clouds.” - -280. Odahnoqgwiyah Haos for Odäʼnoⁿʻgwiʹiäʼ Hāʹos signify “His Robe -(is) of down.” - -281. The number “7” is sometimes used, while at other times the number -“4” is latterly used, to represent the number of people who are called -Hinon or the Thunder People. See note 229. - -282. Shedwaqsot for Shedwăʹʻsot signifies “Our grandfather.” - -283. Hahasdensyowanen for Hăʼsʻhasdĕⁿsʹiowanĕⁿ signifies “He whose -power (is) great.” - -284. Odonseh for Odoⁿʹseʼ is the name of a kind of worm. - -285. Shagoewatha for Sʻhagoewatʹʻhăʼ signifies “He punishes them -(mankind)” and is the name of the muckworm. This peculiar office is -probably due to the identification of this worm with Satan. - -286. Sʻhagodiyoweqgowa for Shagadiioweq gowa is the name of the Wind, -or Whirlwind. - -287. Ganiagwaihegowa for Ganăiʼgwaihēʼgōwā is explained in Note 153. - -288. Oqtchihgah Ongwe for Oqtciʹʼgäʼ Oñʹgweʻ signify “It-Cloud Human -Being”, or “Cloud Man”, i.e., a personified cloud. - -289. Sadjāʹwĭskĭ is the name of the thousand-legged worm. - -290. See note 285. - -291. The word “man” here signifies “human beings” of the “first -people.” - -292. Odjisdanohgwah for Odjisdanoʹʻgwăʼ is the name of a star. - -293. Gaaqgwaah for Gääʹʻgwāā is the name of the orb of the sun. But as -its derivation shows that it is the name of anything that is present to -view, the word is also applied to the orb of the moon. Strictly used, -it requires the limiting term, “daytime,” to denote the sun, and -“nighttime,” to denote the moon. So the expressions, “day sun” and -“night sun,” which are sometimes heard or seen, are inaccurate, as the -word simply means “What is present to view.” - -294. See note 169. Niagwaihegowa of this line differs from that cited -in Note 169 by having the adjective gōwā “great, large, monstrous,” -suffixed to it. - -295. Tgawenosdenh for Tgawēnōsʹdĕñʼ signifies “At the broad island,” or -“At the great island.” - -296. Othowege for Otʻhowēʹgeʻ signifies “At or in the north,” literally -“At or in the place of cold.” - -297. Hathogowa for Hatʻhoʹʼgōwā signifies “He is the Great Cold,” which -is evidently the name of the Winter Power (God). - -298. Otho for Otʹʻhoʼ signifies “It is cold.” - -299. Onenonhge for Onēʹnaⁿʼgeʻ signifies “At the place of sunshine.” - -300. Dedioshwineqdon for Dedioʻsʻhwineqʹdoⁿ is the name of the “Warm -spring wind.” - -301. Ongwe Honwe for Oñgweʹ-ʻHoñweʻ signifies “real, or native, -people,” people in contrast with pseudohuman beings, or beings that -assume or have had the human form and attributes belonging to the -myth-making epoch. In modern times, the name was applied to the native -Indian person in contrast with the European person. - -302. Gaasyendietʻha for Gaăʻsioñdieʹtʻhăʼ is the name of the -firedragon, or the meteor. See note 260. - -303. Stone Coats is the legendary name of the sons of the Winter God. -This brood of harmful fictitious creatures owe their being to an -erroneous folk-etymology of the word Tawiskaroⁿʼ, the name of the -Winter God. Cf. Introduction. - -304. Ongwe Hanyos for Oñʹgweʻ Hāʹnioʻs signify “He is in the habit of -killing human beings,” sometimes meaning a cannibal. - -305. There is a well-known Wyandot tradition that in some former -country of their ancestors the winters were very severe and the snows -fell excessively deep—so deep sometimes that the poor people had to dig -their way out of their wigwams in quest of sustenance. Consequently, -food was often scarce and famine rife, because the hunters were unable -to go out on account of the great depth of the snow. And, in some -instances, it is said, the pangs of hunger were so pressing that some -famishing persons were driven to kill and devour some of their own -neighbors and friends. Others, more fortunate, learning of these -cannibalistic acts, decided to leave the country at once. So, digging -their way out through the drifted snows, they finally reached, -southward from their former homes, a river which they crossed and, -continuing their journey some time, they at last reached a land in -which they found a much milder climate. But those who remained became -monsters—man-eaters, giants, stone coats, stone giants—and were very -strong in body. This is the popular explanation of a lost myth -incident—the activity of the Winter God. - -In later times, it is said, one of these Stone Coats found his way to -the river which the fugitives had crossed and stood on the farther -bank, where he was seen by one of the fugitive hunters. The Stone Coat -would not attempt to cross the river for he was afraid of water, but he -called out across the river to the hunter, who had escaped from the -northern country, saying, “Cousin, come over here.” It is held that he -wanted to eat the hunter, who, however, did not obey his summons. But, -in a canoe, he went close to the opposite shore of the river, carrying -with him a quantity of hot deer fat, which he gave to the Stone Coat, -telling him to drink it. When the Stone Coat drank it his coat or skin -of stone fell off from him, and he ceased being a man-eater, and he -then was willing to cross the river with the hunter, whom he called his -cousin. In the course of time the shows melted in that northern country -and the Stone Coats dispersed in various directions. - -Afterwards, an old Stone Coat woman came to the village of the -fugitives on the south side of the river (which is said to be the St. -Lawrence River), and the people dwelling there at once surmised that -she came there with the desire of eating some one of its inhabitants. -But a young man and his wife took a basswood paddle (basswood is -reputed in legendary lore as having the power of depriving a Stone Coat -of strength and life) and they beat the old Stone Coat woman until she -fell, exclaiming, “The Little Turtles are killing me.” Then the Stone -Coat woman arose and fled northward and escaped. The other Stone Coats -also departed northward, going to their native home, which was in the -far northland. - -306. In addition to these striking characteristics this peculiar -monster was said to have only a single rib on either rib, which filled -the space occupied by the normal number. - -307. It is said that this monster was vulnerable only in the soles of -its feet. - -308. This statement that a warrior’s courage was in inverse ratio to -the size of the shield he carried is true to-day among the -shield-bearing tribes of the United States. - -309. The notion expressed here that the members of the human or other -animate body, possessing marked orenda or magic power, have the uncanny -potency to fly back into place when dismembered, unless prevented from -doing so until cold, is not uncommon among people having strong faith -in sorcery. - -310. Protest is here made against the abuse or mutilation of the dead. - -311. See Note 52. - -312. Turkey. - -313. This use of a horn to pierce the foot of a competitor is not -uncommon in these stories. - -314. This statement is probably only a waggish addition of some relator -rather than the expression of a belief that the sun may be pushed back -by any means. - -315. This is another instance of the use of the eyes of living birds -instead of the usual plum pits in this game. - -316. This incident occurs in another story of this collection. See Note -118. - -317. This statement gives this incident a cosmical implication. - -318. This implies plainly that the so-called “naked dance” was a fetish -of this person. - -319. This term signifies, “He, the Cold One.” It is a name of Winter. - -320. This is a story of the Wind-Beings or Gods. - -321. The number 10 is connected with certain rites pertaining to the -lifting of the period of mourning. - -322. This is not the historical origin of the “Mask” societies among -the Iroquois. - -323. There is here also a vague cosmical implication. - -324. This shows that the Iroquois and the Seneca believed that the -personality was different from the flesh of the body. - -325. This term with the suffix -gowa signifies, “Great Whirlwind or -Cyclone,” and is here used to awe the Genonsgwa or Stone Coat kidnaper. - -326. This is the plural, or rather distributive plural, form that is -added to the noun Genonsgwa, making it signify “all kinds of Stone -Coats.” - -327. The meaning of this title is “Thunder, His Son and his -Grandmother.” - -328. This title means “He, the Chief, and Flint.” - -329. These two words signify “At the high rock.” - -330. He spears fish. - -331. Turtle. - -332. The meanings of the names of these ten sons of the Chief who -married Hongak, the Wild Goose woman, are, in their order, as follows: -(a) Red-headed; (b) Long-headed; (c) Long-billed; (d) Long-mandibled; -(e) Long-footed; (f) Bow-legged; (g) Long-clawed; (h) Large-clawed; (i) -Fat-headed; and (j) Flint. With the possible exception of the last, -these names are not inappropriate for goslings. - -333. The Dagwanoenyent is the Cyclone or Whirlwind which is here -represented as striking the vault of the sky with a crash, as the sky -was regarded as a solid body. - -334. This whirlwind of snakes is a weird conception, like some other -incidents of the story. - -335. These two native terms signify, respectively, “At the deep lake” -and “There where it has passed through the earth.” The last meaning is -that the water is so deep that it protrudes on the other side of the -earth. - -336. Blue Jay people. - -337. “At the Mountains.” - -338. Partridge. - -339. This is not a Seneca word. - -340. Mosquito. - -341. “Having roots” and “He who plants.” - -341a. In the Odyssey Odysseus constructed his dwelling place in a -similar way and place. - -342. This is a name of Winter = “He, the Cold.” - -342a. This name signifies, “They (fem.) are clouds going about from -place to place.” - -343. This trail is the dramatizing of the sun’s rays in the morning or -in the evening passing through broken clouds and casting rays and -shadows across the sky. An illusion arising from regarding what is -visible as having a solid surface. - -344. One of Okteondon’s men had just paid the penalty of disobedience -of his leader’s order. - -345. This name seems to mean “He has lost his leggings.” -Hoisʻhäʻtoñʹniʻ is the correct form. - -346. This is the name of a large bird which soars so high that it has -won the name “pertaining to the clouds.” - -347. This is evidently reminiscent of an earlier age when human pelts -were regarded as trophies of cannibal hunters. - -348. The Seneca terms signify, “Human beings, they, both men and women, -eat,” i.e., both men and women were cannibals. - -349. This method of bringing dry bones to life again, so frequent in -these stories, is not, of course, peculiar to the Seneca. - -350. Blood and the color red appear to be signs of ill omen in the -belief of the early story-tellers. - -351. The method of the dream testing is virtually identical with that -in legend No. 70, even to the words used. - -352. This method of destroying the lodges of vanquished sorcerers is -frequently employed in these tales. - -353. “He whose body is bright” and “Thousand-legged worm.” - -354. This word signifies “He who tortures them.” According to the -following line he belonged to the Toad people. - -355. Here there is implied a mythic reference in the use of the number -7. - -356. Blue Jay. - -357. Crow. - -358. The superheated flint lodge to destroy evil-minded wizards by some -hero is a common device in these stories. - -359. This native term is very broad in its extension, as it includes -the Man-Beings of the first cosmic period, the first people, the -ancients, as well as mankind of the last cosmic period of these tales. - -360. This statement that blood and pain were given the body for its -protection is singular, to say the least. - -361. This story resembles No. 11, “The Snake with Two Heads,” in some -of its details. - -362. Raccoon. - -363. Deer. - -364. The Great Heads were the Dagwanoenyent. - -365. The Arrow. - -366. This term signifies “People of the Land of Reeds.” It Is not at -all certain that the name applied to any place in the southland, for -the modern Iroquois apply it to certain people coming from -Ononʻhoʻgwaʹʼgeʻ near Binghamton, N. Y. - -367. The Roué. - -368. These two words signify “‘Cherokee’; there they dwell.” That is, -it was the country of the Cherokee. - -369. The words “Ne Hononhsot” signify “the lodge tenant,” but “Endekha -Gaahgwa” signify “the sun,” i.e., “Diurnal It-Orb-of-Light.” - -370. This is an official title; it denotes “the chiefess”; that is, the -woman chief, who is such by election, and not by being a wife of a -chief. - -371. This conception of a river of land is picturesque, to say the -least. - -372. This is a protest against prevalent cannibalism. - -373. Hăʼdegaunʹdăgeʻ, i.e., “All kinds of trees,” and the Dwarf Man, -respectively. - -374. “She, the Proud One.” - -375. This story is identical with one published by Lafitau in his -“Moeurs, etc.” - -376. Thunder or the Thunder Man-Being. - -377. This is the statement of an early form of anthropic -parthenogenesis; its enduring implication is that air (wind)—that is, -breath—is the source of life. In later development it becomes an -immaculate conception. - -378. The Wind Man-Being and Winter Man-Being. - -379. The use of the epithet “cannibal” is justified only by the thought -that persons are killed to be eaten; a natural inference to -cannibalistic peoples. - -380. The name is not easily translatable; it was probably partly -misunderstood. - -381. A Fishhawk. - -382. Flint-worker or Flint-maker, i.e., Arrow-head-maker. - -383. Net-Maker. - -384. He, the Eunuch. - -385. Corn soup. - -386. The Thunderers = They whose voices go about. - -387. Crow and “The Other Side,” sometimes Left-handed. - -388. Cyclone and Meteor. - -389. This is the descriptive epithet applied to a dark or black -cyclonic wind cloud. - -390. A Hawk. - -391. A cloud or fog. - -392. The Great Blue Lizard, a mythic being. - -393. The Mother or Eldest Woman of the Whirlwind People and She, the -Stone Coat. - -394. This is a very good definition of faith. - -395. “The Lake Where the Stone Giants Lie Buried.” - -396. This is the usual description. - -397. The Great Head is only another name of Dagwanoenyent, who is the -Tornado or Cyclone. - -398. This particular method of raising the dead is common to a large -number of other stories. They differ only in minor details; in this a -number of trees is mentioned, while in other stories only a single tree -is mentioned. - -399. These two words together signify “He eats human beings as a -habit;” i.e., he is a cannibal. - -400. This name is sometimes applied to a person who after being in a -long swoon regains consciousness. - -401. This refers to the grinding of the rocks and stones by the force -of cyclonic winds. - -402. This signifies “the small dose.” It is the name of a famous -medicine, and it is so called because only a very small dose is -required. Erroneously it has been commonly rendered “the small water.” - -403. The term hochinagen is the name commonly applied to the native -healer and exorcist. - -404. A maid or woman during the period of her catamenia became sacred -or taboo to all men and ill persons; it was therefore dangerous to have -her around; her sacredness or taboo was infectious. - -405. This is an abbreviated form of the name Ganyăʼgwaiʻheʹgōwā, the -great monster-bear. - -406. This denotes the spike of a flowering plant. - -407. This was an underhanded method of ascertaining whether a person -lying near a fire was sound asleep or not; it was practiced chiefly by -wicked persons in order to injure other persons. - -408. These perils barring a path are employed in a number of other -stories. The same monsters are not always mentioned, but their common -provenance seems to be indicated, nevertheless. - -409. This human skin flayed off whole is an example of the methods of -torture practiced by the ancestors of the story tellers. It was -believed that wizards and sorcerers could remove the flesh-body from -the skin without destroying the life of the victim, which then was -supposed to animate the empty skin. These skins retained the powers of -the body and were usually called “a pouch.” This retaining of life by -these skins, flayed whole, is mentioned in the Odyssey of Homer, where -he speaks of the slaughter of the cows of the Sun. In the native -conception this was regarded as a refined species of slavery. - -410. It was customary in some families making pretensions to sorcery to -conceal the child who had been born with a caul. This was done in such -manner that no one other than one of the nearest of the child’s kin -should be charged with the wardship of the hidden child, and so should -have access exclusively to the initiate. One of the means employed in -shielding the initiate from the view of other persons was to strew -carefully about the place of concealment cat-tail flag down in such -wise that any displacement of it would indicate intrusion by some -unauthorized person. Thus is derived the epithet “down-fended,” or -“warded by down.” Secondarily, it may have meant “mat-warded,” because -mats were in some instances made from this kind of flag. (See 21st Ann. -Rept. Bur. Amer. Ethn., p. 127.) - -411. This is literally what the native term signifies. - -412. It was believed, and so reported traditionally, that usually the -arrow of a sorcerer could not be removed from a wound except by its -owner without injuring the arrow. - -413. This is the literal meaning of the native term, and was the name -of a ceremonial feast, the virtues of which were believed to be rooted -in the fact of the complete consumption of the food offered by those -who had been invited to eat up what was set before them. It was -permissible for such a guest, however, to pay another to eat up what he -himself or herself was not able to devour, for if anything of the feast -should be left over the purpose of the feast would be defeated—by the -malign influence of hostile sorcerers. - -414. See note 409. - -414a. This is one form of what is commonly called kinnikinic, a term -which signifies “a mixture,” although it is also applied to the several -plants which commonly form the ingredients in the mixture. - -415. The native term here rendered “amulet” has a number of meanings, -another being the dried spike of a plant—that of the mullein, for -example. So this might be translated “The Spike-Hitter.” It also is -applied to any black object or toy. - -416. This feature of the shrinking path is interesting. - -417. The rendering of the native term by “owls” is literal, but the -word “owl” is taken in the sense of any nondescript bird of ill omen. - -418. The Seneca for this name is Hotkwĕⁿʼdadegĕⁿʼʹăʻ, i.e., “He, the -Burnt Belly, Small.” Otherwise, “Small Mr. Burnt Belly.” - -419. It was a common belief among the Seneca and the other Iroquoian -people that a sorcerer was usually aware of what another was doing, -even though they might dwell far apart. - -420. This returning of human life to the body of a simulated animal is -also quite common in stories recounting the fanciful exploits of -sorcerers. - -421. This is the name of a woman who belonged to a class of ferocious -women who gained notoriety by seeking to destroy their sons-in-law on -their wedding nights. This name denotes the habit of these women of -casting themselves into the fire as a challenge. The name signifies, -“She who is burned in many places.” - -422. See note 410. This is the masculine form of the Seneca expression. - -423. This is the indefinite form of the expression cited in the -preceding note. - -424. This is the Seneca form of the name for a human skin, flayed off -whole, which was made to serve as a warder for some noted sorcerer or -sorceress. See note 409. - -425. This method of heating and hardening wooden instruments was -employed by Ulysses. See Homer’s Odyssey. - -426. This expression is the nearest approximation in sense to the -native term which signifies, literally, “He who has achieved or -perfected our faculties.” - -427. This description recalls the Homeric contests for prizes between -the Greek warriors before Troy. - -428. The following recital of the obstacles along this mysterious path, -occurring in slightly varying versions elsewhere, reminds one of the -seven guarded passageways along the path of Ishtar’s descent to the -regions of the dead. - -429. The term rendered “mother” denotes in the vernacular the “matron” -or head woman, although “mother” is better. - -430. The Partridge. - -431. The Seneca name is Oʻsoʹon(t). The “t” sound is obsolescent. - -432. These are offerings to the genii of the place. - -433. He is the last remaining person. - -434. This is the method formerly used to “guess” the meaning of one’s -dream. - -435. It will be noted that most of the proper names in this story -indicate reference to some process or object of nature. - -436. This rising and falling of the sky appears as an incident in a -number of other tales of this character. - -437. This term is used as both noun and adjective; here it is used as a -noun; it signifies, “What customarily uses its orenda or magic power -destructively.” - -438. This term refers to the Wind God whose activities earned for him -the epithet, “Evil-minded.” - -439. This form of the generic noun oñʹgweʻ signifies “The male -Man-Being.” - -440. This address is made as a part of the ceremonies at the harvest -festival, commonly called the “Green Corn dance.” In this expression -the word “green” stands for “new,” i.e., newly harvested corn. - -441. This woman in the original story is Mother Earth. Here she has -become the representative of the expression of Mother Earth—the -offspring of her life-giving powers. - -442. This appears to be a sort of parable teaching the virtue of -gratefulness for what one receives of the bounties of nature on earth. - -443. The evil of one man is visited on the members of the community to -which he belongs; this represents the method of avenging a wrong by the -early Iroquoian people. - -444. This old woman was the matron of the family, or ohwachira. - -445. This is the Winter God, but here he is called “He who is robed in -flint.” - -446. This has reference to the dances of the women and maids in which -they dramatize the waving of the stalks of standing corn. - -447. The expression “You two cousins” denotes the two symbolic sides of -the tribe—the two phratries, or, rather, sisterhoods, of clans. - -448. It will be noted that the framework of this story is in some -respects exactly like that of the next preceding. - -449. This is a fine example of the native regard for all living things; -even the plants find a place in their sympathy. - -450. This story has a number of interesting weather signs. - -450a. This is a very interesting statement, because it connects this -mythic porcupine with Sunlight. The porcupine, the mythic being, is -usually connected with sunlight in American myths, especially the -quivering or dancing spring sunlight. - -451. This is the act of exorcism by blowing up the evil persons. - -452. The native word literally means, “One—it one’s word uses to make,” -i.e., “One uses it to make one’s word”; briefly, it is one’s pledge, -the token of a vow. - -453. The imitative sounds or utterances which certain activities were -thought to emit are no small part of the interest these stories have -for the students of the origin of words and sentences. The recorder was -at all times careful to write down these very naïve but most expressive -sounds. - -454. The remainder of this incident belongs to the story of -Sʻhodieonskon; this version, however, is much longer. - -455. This circumstance gave rise to the name of this hero, -Hahadodagwatʻha, i.e., “He who pulls out the branch customarily.” - -456. This name signifies “Standing Rock” or “Projecting Rock.” - -457. This native word is usually rendered variously in popular -translations as “Stone Coat,” “Stone Shirt,” “Stone Giant,” “Giant,” -“Monster Man.” Its real significance and correct translation has been -given in the introduction to these stories. - -458. As explained in the introduction, this represents poetic license, -i.e., the use of the word for flint or chert for ice. - -459. The foregoing recital details certain customs pertaining to -ambassadors to hostile tribes, which are of marked interest. - -460. The matter of this symbol is fully carried out in the dedicatory -language of the League or Federation of the Iroquois. - -461. The following incident on the island is found in other stories, -especially in that of Hayanoweh. - -462. This incident shows that the story-tellers believed that the -so-called dead were really not dead, and that these well knew what was -transpiring on earth among mankind. - -463. This is the psychological counterpart of the familiar “Fear not” -of the Sacred Scriptures. - -464. This is the slavery or servitude imposed by the evil use of orenda -(or magic power) by a hostile person; in its original sense the English -“spellbound” had this signification. - - - - - - - -FOOT-NOTES - - -[1] The manuscript of this Journal was discovered in Amsterdam in 1895 -by the late Gen. James Grant Wilson, who published it in the Annual -Report of the American Historical Association for the year 1895, under -the caption “Arent Van Curler And His Journal of 1634–35.” But the Van -Rensselaer Bowier Manuscripts, edited by the learned Mr. A. J. F. van -Laer, show that van Curler could not have made the journey, as he did -not reach Rensselaerswyck until 1637, then a youth of only eighteen. It -seems probable that Marmen Meyndertsz van den Bogaert, the surgeon of -the fort, was the author of the Journal. Consult the Introduction to -this same Journal as published in “Narratives of New Netherland, -1609–1664,” ed. by J. Franklin Jameson, in Original Narratives of Early -American History (Charles Scribner’s Sons, New York, 1909). - -[2] This village of Ongniaahra (Ongiara, Onguiaara, and Ondgiara are -other forms found in the literature of the Jesuit Fathers) was situated -very probably on or near the site of the village of Youngstown, New -York. It is the present Iroquoian name of this village, but not of the -river nor of the Falls of Niagara. - -[3] The Aondironnon probably dwelt at or near the present Moraviantown, -Ontario, Canada, although some Iroquois apply the name to St. Thomas, -some distance eastward. Another form of the name is Ahondihronnon. The -nominal part that is distinctive is thus Aondi or Ahondin, as written -in the Jesuit Relations. The modern Iroquoian form is ĕⁿʻ.tiʹhĕⁿ, ‘The -middle or center of the peninsula.’ - -[4] Curtin, Jeremiah, Myths and Folk-Tales of the Russians, Western -Slavs, and Magyars, p. vii, Boston, 1890. - -[5] Ibid., p. x. - -[6] Ibid., pp. x–xi. - -[7] Curtin, Jeremiah, Myths and Folk-Tales of the Russians, Western -Slavs, and Magyars, p. ix, Boston, 1890. - -[8] Ibid., p. xvii. - -[9] Curtin, Jeremiah, Hero-Tales of Ireland, pp. ix, x, Boston, 1894. - -[10] Curtin, Jeremiah, Hero-Tales of Ireland, pp. x, xi, Boston, 1894. - -[11] Ibid., p. xi. - -[12] Ibid., pp. xii, xiii. - -[13] Ibid., p. xiii. - -[14] Curtin, Jeremiah, Hero-Tales of Ireland, p. xiv, Boston, 1894. - -[15] Ibid., p. xv. - -[16] Ibid., p. xvi. - -[17] Ibid., pp. xlix-l. - -[18] Curtin, Jeremiah, Hero-Tales of Ireland, p. xlviii, Boston, 1894. - -[19] Ibid., pp. xlvi, xlvii. - -[20] Curtin, Jeremiah, Creation Myths of Primitive America, pp. -xxxi–xxxii, Boston, 1898. - -[21] Ibid., p. xxxii. - -[22] Curtin, Jeremiah, Creation Myths of Primitive America, pp. -xxxvii–xxxviii, Boston, 1898. - -[23] Ibid., pp. xxxviii–xxxix. - -[24] Curtin, Jeremiah Myths and Folk-Lore of Ireland, pp. 22–27, -Boston, 1890. - -[25] Ibid., p. 22. - -[26] For an extended etymologic demonstration of the facts stated in -the text, consult articles Tawiskaron and Nanabozho by the editor in -the Handbook of American Indians (Bulletin 30 of the Bureau of American -Ethnology). - -[27] Handbook of American Indians, pt. 2, p. 720. - -[28] The superior figures refer to notes on pages 791–812. - -[29] Woodworker and Long-Tooth. - -[30] Small-dose medicine. - -*** END OF THE PROJECT GUTENBERG EBOOK SENECA FICTION, LEGENDS, AND -MYTHS *** - -***** This file should be named 64176-0.txt or 64176-0.zip ***** -This and all associated files of various formats will be found in: - https://www.gutenberg.org/6/4/1/7/64176/ - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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-} -.indentxd30e9446 { -padding-left: 2em; -} -.indentxd30e9448 { -padding-left: 2em; -} -.indentxd30e9451 { -padding-left: 2em; -} -@media handheld { -} -/* CSS rules copied from @style attributes in TEI file */ -/* ]]> */ </style> -</head> -<body> - -<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of Seneca Fiction, Legends, and Myths, by Jeremiah Curtin</div> - -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: Seneca Fiction, Legends, and Myths</div> - -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Thirty-Second Annual Report of the Bureau of American Ethnology; 1910-1911</div> - -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Editor: Jeremiah Curtin and J. N. B. Hewitt</div> - -<div style='display:block; margin:1em 0'>Release Date: December 30, 2020 [eBook #64176]</div> - -<div style='display:block; margin:1em 0'>Language: English</div> - -<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div> - -<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Jeroen Hellingman and the Online Distributed Proofreading Team at https://www.pgdp.net/ for Project Gutenberg (This file was produced from images generously made available by The Internet Archive/American Libraries.)</div> - -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK SENECA FICTION, LEGENDS, AND MYTHS ***</div> -<div class="front"> -<div class="div1 cover"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure cover-imagewidth"><img src="images/new-cover.jpg" alt="Newly Designed Front Cover." width="480" height="720"></div><p> -</p> -</div> -</div> -<div class="div1 titlepage"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure titlepage-imagewidth"><img src="images/titlepage.png" alt="Original Title Page." width="443" height="720"></div><p> -</p> -</div> -</div> -<div class="titlePage"> -<div class="docTitle"> -<div class="mainTitle">THIRTY-SECOND ANNUAL REPORT<br> -OF THE<br> -BUREAU OF AMERICAN ETHNOLOGY</div> -<div class="subTitle">TO THE<br> -SECRETARY OF THE SMITHSONIAN INSTITUTION</div> -<div class="subTitle">1910–1911</div> -</div> -<div class="docImprint">WASHINGTON<br> -GOVERNMENT PRINTING OFFICE<br> -<span class="docDate">1918</span></div> -</div> -<p><span class="pageNum" id="pb3">[<a href="#pb3">3</a>]</span></p> -<div class="div1 titlepage"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">LETTER OF TRANSMITTAL</h2> -</div> -<div class="divBody"> -<p class="first"><span class="sc">Smithsonian Institution, -<br>Bureau of American Ethnology</span>, -<br><i>Washington, D. C., August 17, 1911</i>. -</p> -<p><span class="sc">Sir</span>: I have the honor to submit herewith the Thirty-second Annual Report of the Bureau -of American Ethnology, comprising an account of the operations of the bureau during -the fiscal year ended June 30, 1911. -</p> -<p>Permit me to express my appreciation of your aid in the work under my charge. -</p> -<p class="signed">Very respectfully, yours, -</p> -<p class="signed"><span class="sc">F. W. Hodge</span>, -<br><i>Ethnologist-in-Charge</i>. -</p> -<p class="signed"><span class="sc">Dr. Charles D. Walcott</span>, -<br><i>Secretary of the Smithsonian Institution</i>. -<span class="pageNum" id="pb5">[<a href="#pb5">5</a>]</span></p> -</div> -</div> -<div class="div1 contents"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">CONTENTS</h2> -</div> -<div class="divBody"> -<p class="first"><a href="#report32">REPORT OF THE ETHNOLOGIST-IN-CHARGE</a> -</p> -<table class="tocList"> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"> -</td> -<td class="tocPageNum">Page</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><a href="#r1">Systematic researches</a> -</td> -<td class="tocPageNum">9</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><a href="#r2">Special researches</a> -</td> -<td class="tocPageNum">24</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><a href="#r3">Publications</a> -</td> -<td class="tocPageNum">29</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><a href="#r4">Illustrations</a> -</td> -<td class="tocPageNum">30</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><a href="#r5">Library</a> -</td> -<td class="tocPageNum">31</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><a href="#r6">Property</a> -</td> -<td class="tocPageNum">32</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><a href="#r7">Recommendations</a> </td> -<td class="tocPageNum">32</td> -</tr> -</table><p> -</p> -<p><a href="#french2">ACCOMPANYING PAPER</a> -</p> -<p><a href="#tp2">Seneca Fiction, Legends, and Myths</a>; collected by Jeremiah Curtin and J. N. B. Hewitt; edited by J. N. B. Hewitt - <span class="tocPageNum">37</span> -</p> -<p><a href="#ix">Index</a> <span class="tocPageNum">815</span> -<span class="pageNum" id="pb7">[<a href="#pb7">7</a>]</span></p> -</div> -</div> -<div class="div1 frenchtitle"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first xd30e264">REPORT OF THE ETHNOLOGIST-IN-CHARGE -<span class="pageNum" id="pb9">[<a href="#pb9">9</a>]</span></p> -</div> -</div> -<div id="report32" class="div1 report"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">THIRTY-SECOND ANNUAL REPORT<br> -OF THE<br> -BUREAU OF AMERICAN ETHNOLOGY</h2> -<p class="byline"><span class="sc">F. W. Hodge</span>, Ethnologist-in-Charge</p> -</div> -<div class="divBody"> -<p class="first">The operations of the Bureau of American Ethnology for the fiscal year ended June -30, 1911, conducted in accordance with the provisions of the act of Congress approved -June 25, 1910, authorizing the continuation of ethnological researches among the American -Indians and the natives of Hawaii, under the direction of the Smithsonian Institution, -were carried forward in accordance with the plan of operation approved by the Secretary -June 15, 1910. -</p> -<div id="r1" class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main">SYSTEMATIC RESEARCHES</h3> -</div> -<div class="divBody"> -<p class="first">The systematic ethnological researches of the bureau were continued during the year -with the regular scientific staff, consisting of nine ethnologists, as follows: Mr. -F. W. Hodge, ethnologist-in-charge; Mr. James Mooney, Dr. J. Walter Fewkes, Mrs. Matilda -Coxe Stevenson, Mr. J. N. B. Hewitt, Dr. John R. Swanton, Dr. Truman Michelson, Dr. -Paul Radin, and Mr. Francis La Flesche. In addition, the services of several specialists -in their respective fields were enlisted for special work, as follows: -</p> -<p>Dr. Franz Boas, honorary philologist, with several assistants, for research in connection -with the preparation and publication of the Handbook of American Indian Languages. -</p> -<p>Miss Alice C. Fletcher and Mr. Francis La Flesche, for the final revision of the proofs -of their monograph on the <span class="pageNum" id="pb10">[<a href="#pb10">10</a>]</span>Omaha Indians for publication in the Twenty-seventh Annual Report. -</p> -<p>Miss Frances Densmore, for researches in Indian music. -</p> -<p>Mr. J. P. Dunn, for studies of the tribes of the Middle West. -</p> -<p>Mr. John P. Harrington, for researches among the Mohave Indians of the Colorado Valley. -</p> -<p>Rev. Dr. George P. Donehoo, for investigations in the history, geography, and ethnology -of the tribes of Pennsylvania for incorporation in the Handbook of American Indians. -</p> -<p>Mr. William R. Gerard, for studies of the etymology of Algonquian place and tribal -names and of terms that have been incorporated in the English language, for use in -the same work. -</p> -<p>Prof. H. M. Ballou, for bibliographic research in connection with the compilation -of the List of Works Relating to Hawaii. -</p> -<p>Mr. James R. Murie, for researches pertaining to the ethnology of the Pawnee Indians. -</p> -<p>The systematic ethnological researches by members of the regular staff of the bureau -may be summarized as follows: -</p> -<p>Mr. F. W. Hodge, ethnologist-in-charge, in addition to conducting the administrative -work of the bureau, devoted attention, with the assistance of Mrs. Frances S. Nichols, -to the final revision of the remaining proofs of part 2 of the Handbook of American -Indians (Bulletin 30), which was published in January, 1911. This work met with so -great popular demand that the edition of the two parts became exhausted immediately -after publication, causing the bureau much embarrassment owing to the thousands of -requests that it has not been possible to supply. To meet this need in part, the Senate, -on May 12, adopted a concurrent resolution authorizing the reprinting of the entire -handbook, and at the close of the fiscal year the resolution was under consideration -by the Committee on Printing of the House of Representatives. The Superintendent of -<span class="pageNum" id="pb11">[<a href="#pb11">11</a>]</span>Documents has likewise been in receipt of many orders for the work, necessitating -the reprinting of part 1 some months after its appearance, and about the close of -the fiscal year another reprint of this part was contemplated. Much material for incorporation -in a revised edition for future publication was prepared during the year, but lack -of funds necessary for the employment of special assistants prevented the prosecution -of this work as fully as was desired. -</p> -<p>The bureau has been interested in and has conducted archeological explorations in -the pueblo region of New Mexico and Arizona for many years. Since the establishment -of the School of American Archæology in 1907, following the revival of interest in -American archeology, by the Archæological Institute of America, that body likewise -commenced systematic work in the archeology of that great region. In order to avoid -duplication of effort, arrangements were made between the bureau and the school for -conducting archeological investigations in cooperation, the expense of the field work -to be borne equally, a moiety of the collections of the artifacts and all the skeletal -remains to become the property of the National Museum, and the bureau to have the -privilege of the publication of all scientific results. -</p> -<p>Active work under this joint arrangement was commenced in the Rito de los Frijoles, -northwest of Santa Fe, New Mexico, in July, 1910, work having already been initiated -there during the previous summer by the school independently, under the directorship -of Dr. Edgar L. Hewett. In August, 1910, Mr. Hodge visited New Mexico for the purpose -of participating in the work on the part of the bureau, and remained in the field -for a month. -</p> -<p>The great prehistoric site in the Rito de los Frijoles is characterized by an immense -circular many-celled pueblo ruin, most of the stone walls of which are still standing -to a height of several feet, and a series of cavate dwellings hewn in the soft tufa -throughout several hundred yards of the northern wall of the canyon. Accompanying -the great <span class="pageNum" id="pb12">[<a href="#pb12">12</a>]</span>community ruin and also the cavate dwellings are underground kivas, or ceremonial -chambers. In front of the cavate lodges were originally structures of masonry built -against the cliff and forming front rooms, but practically the only remains of these -are the foundation walls and the rafter holes in the cliff face. The débris covering -these structures has been largely cleared away and the foundations exposed, and the -walls of about two-thirds of the great pueblo structure in the valley have been bared -by excavation. At the western extremity of the canyon, far up in the northern wall, -is a natural cavern, known as Ceremonial Cave, in which are a large kiva, remarkably -well preserved, and other interesting remains of aboriginal occupancy. This great -archeological site in the Rito de los Frijoles is important to the elucidation of -the problem of the early distribution of the Pueblos of the Rio Grande Valley, and -there is reason to believe that when the researches are completed much light will -be shed thereon. There is a paucity of artifacts in the habitations uncovered, aside -from stone implements, of which large numbers have been found. -</p> -<p>At the close of the work in the Rito de los Frijoles the joint expedition proceeded -to the valley of the Jemez River, near the Hot Springs, where a week was spent in -excavating the cemetery of the old Jemez village of Giusiwa. About 30 burials were -disinterred here, and a few accompaniments of pottery vessels and other artifacts -were recovered; but in the main the deposits had been completely destroyed by aboriginal -disturbance, caused in part by covering the burials with heavy stones and partly by -displacing the skeletons previously buried when subsequent interments were made. Giusiwa -was inhabited in prehistoric times and also well within the historical period, as -is attested by its massive, roofless church, built about the beginning of the seventeenth -century. Nevertheless, no indication of Spanish influence was found in the ancient -cemetery, and it is assumed that burial therein ceased with the coming of the missionaries -and the establishment of <span class="pageNum" id="pb13">[<a href="#pb13">13</a>]</span>the campo santo adjacent to the church. All collections gathered at Giusiwa have been -deposited in the National Museum. -</p> -<p>Other immense ruins on the summits of the mesas bounding the valley on the west were -examined with the view of their future excavation. The exact position of the Jemez -tribe among the Pueblo peoples is a problem, and both archeological and ethnological -studies thereof are essential to its determination. -</p> -<p>On completing this <span class="corr" id="xd30e313" title="Source: reconnoissance">reconnaissance</span> excavation was conducted in a cemetery at the great stone pueblo of Puye, on a mesa -8 miles west of the Tewa village of Santa Clara. About 50 burials were exhumed and -sent to the National Museum, but artifacts were not found in abundance here, and as -a rule they are not excellent in quality. In the joint work in the Rito de los Frijoles -the expedition was fortunate in having the cooperation of Prof. Junius Henderson and -Prof. W. W. Robbins, of the University of Colorado at Boulder, who, respectively, -while the excavations were in progress, conducted studies in the ethnozoology and -the ethnobotany of the Tewa Indians, and also on the influence of climate and geology -on the life of the early inhabitants of the Rito de los Frijoles. At the same time -Mr. J. P. Harrington continued his researches in Tewa geographic nomenclature and -cooperated with Professors Henderson and Robbins in supplying the native terms for -plants and animals used by these Indians as food and medicine in ceremonies and for -other purposes. The expedition was also fortunate in having the services of Mr. Sylvanus -G. Morley in connection with the excavations in the Rito, of Mr. K. M. Chapman in -the study of the decoration of the pottery and of the pictographs of the entire upper -Rio Grande region, of Mr. Jesse L. Nusbaum in the photographic work, and of Mr. J. P. -Adams in the surveying. Valued aid was also rendered by Messrs. Neil M. Judd, Donald -Beauregard, and Nathan Goldsmith. -</p> -<p>The scientific results of the joint research are rapidly nearing completion and will -be submitted to the bureau for publication at an early date. -<span class="pageNum" id="pb14">[<a href="#pb14">14</a>]</span></p> -<p>Throughout almost the entire year Mr. James Mooney, ethnologist, was occupied in the -office in compiling the material for his study of Indian population covering the whole -territory north of Mexico from the first white occupancy to the present time. By request -of the Nebraska State Historical Society he was detailed in January, 1911, to attend -the joint session of that body and the Mississippi Valley Historical Association, -at Lincoln, Nebraska, where he delivered three principal addresses bearing particularly -on the method and results of the researches of the bureau with the view of their application -in local historical and ethnological investigations. -</p> -<p>On June 4 Mr. Mooney started for the reservation of the East Cherokee in North Carolina -to continue former studies of the sacred formulas and general ethnology of that tribe, -and was engaged in this work at the close of the month. -</p> -<p>At the beginning of the fiscal year Dr. J. Walter Fewkes, ethnologist, was in northern -Arizona examining the great cave pueblos and other ruins within the Navaho National -Monument. He found that since his visit in 1909 considerable excavation had been done -by others in the rooms of Betatakin, and that the walls of Kitsiel, the other large -cliff-ruin, were greatly in need of repair. Guided by resident Navaho, he visited -several hitherto undescribed cliff-dwellings and gathered a fairly good collection -of objects illustrating prehistoric culture of this part of northern Arizona, which -have been deposited in the National Museum. In order to facilitate the archeological -work and to make the region accessible to students and visitors it was necessary to -break a wagon road from Marsh Pass through the middle of the Navaho National Monument -to the neighborhood of Betatakin, and by this means the valley was traversed with -wagons for the first time. -</p> -<p>On the return journey to Flagstaff, Doctor Fewkes visited the ruins in Nitsi, or West -Canyon, and examined Inscription House, a prehistoric cliff-dwelling of considerable -size, hitherto undescribed, the walls of which are built <span class="pageNum" id="pb15">[<a href="#pb15">15</a>]</span>of loaf-shaped adobes strengthened with sticks. On account of the size and great interest -of these ruins, it is recommended that the area covered thereby be included in the -Navaho National Monument and the ruins permanently preserved, and that either Betatakin -or Kitsiel be excavated, repaired, and made a “type ruin” of this culture area. Along -the road to Flagstaff from West Canyon, Doctor Fewkes observed several ruins and learned -of many others ascribed to the ancient Hopi. He visited the Hopi pueblo of Moenkopi, -near Tuba, and obtained considerable new ethnological material from an old priest -of that village regarding legends of the clans that formerly lived in northern Arizona. -He learned also of a cliff, or rock, covered with pictographs of Hopi origin, at Willow -Spring, not far from Tuba, the figures of which shed light on Hopi clan migration -legends. -</p> -<p>Returning to Flagstaff, Doctor Fewkes reoutfitted in order to conduct investigations -of the ruins near Black Falls of the Little Colorado River, especially the one called -Wukoki, reputed to have been the last habitation of the Snake clans of the Hopi in -their stubborn migration before they finally settled near the East Mesa. A little -more than a month was spent at these ruins, during which time extensive excavations -were made in numerous subterranean rooms, or pit-dwellings, a new type of habitations -found at the bases of many of the large ruined pueblos on the Little Colorado. Incidentally -several other pueblo ruins, hitherto unknown, with accompanying reservoirs and shrines, -were observed. The excavations at Wukoki yielded about 1,800 specimens, consisting -of painted pottery, beautiful shell ornaments, stone implements, basketry, wooden -objects, cane “cloud blowers,” prayer sticks, a prayer-stick box, an idol, and other -objects. The results of the excavations at Wukoki will be incorporated in a forthcoming -bulletin on Antiquities of the Little Colorado Basin. -</p> -<p>On the completion of his work at the Black Falls ruins, Doctor Fewkes returned to -Washington in September and <span class="pageNum" id="pb16">[<a href="#pb16">16</a>]</span>devoted the next three months to the preparation of a monograph on Casa Grande, Arizona. -</p> -<p>At the close of January, 1911, Doctor Fewkes again took the field, visiting Cuba for -the purpose of gathering information on the prehistoric inhabitants of that island -and their reputed contemporaneity with fossil sloths, sharks, and crocodiles. A fortnight -was devoted to the study of collections of prehistoric objects in Habana, especially -the material in the University Museum from caves in Puerto Principe Province, described -by Doctors Montoné and Carlos de la Torre. With this preparation he proceeded to the -Isle of Pines and commenced work near Nueva Gerona. In this island there are several -caves from which human bones have been reported locally, but the Cueva de los Indios, -situated in the hills about a mile from the city named, promised the greatest reward. -A week’s excavation in this cave yielded four fragments of Indian skulls, not beyond -repair; one undeformed, well-preserved human cranium; and many fragments of pelves, -humeri, and femora. The excavations in the middle of the cave indicated that the soil -there had previously been dug over; these yielded little of value, the best-preserved -remains occurring near the entrance, on each side. The skulls were arranged in a row -within a pocket sheltered by an overhanging side of the cave, and were buried about -2 feet in the guano and soil; beneath these crania were human long-bones, crossed. -Several fragments of a single skull, or of several skulls, were embedded in a hard -stalagmitic formation over the deposit of long-bones. No Indian implements or pottery -accompanied the bones, and no fossils were found in association with them. So far -as recorded this is the first instance of the finding of skeletal remains of cave -man in the Isle of Pines. Their general appearance and mode of burial were the same -as in the case of those discovered by Doctors Montoné and Carlos de la Torre. -</p> -<p>Doctor Fewkes also examined, in the Isle of Pines, about 30 structures known as <i>cacimbas</i>, their Indian name. <span class="pageNum" id="pb17">[<a href="#pb17">17</a>]</span>These are vase-shaped, subterranean receptacles, averaging 6 feet in depth and 4 feet -in maximum diameter, generally constricted to about 2 feet at the neck, and with the -opening level with the surface of the ground. Although these cacimbas are generally -ascribed to the Indians, they are thought by some to be of Spanish origin, and are -connected by others with buccaneers, pirates, and slavers. They are built of masonry -or cut in the solid rock; the sides are often plastered and the bottoms commonly covered -with a layer of tar. On the ground near the openings there is generally a level, circular -space, with raised periphery. The whole appearance supports the theory that these -structures were used in the manufacture of turpentine or tar, the circular area being -the oven and the cacimba the receptacle for the product. -</p> -<p>Doctor Fewkes found that the Pineros, or natives of the island, employ many aboriginal -terms for animals, plants, and places, and in some instances two Indian words are -used for the same object. An acknowledged descendant of a Cuban Indian explained this -linguistic duality by saying that the Indians of the eastern end of the Isle of Pines -spoke a dialect different from those of the western end, and that when those from -Camaguey, who were Tainan and of eastern Cuban origin, came to the Isle of Pines at -the instance of the Spanish authorities they brought with them a nomenclature different -from that then in use on that island. -</p> -<p>Several old Spanish structures of masonry, the dates of which are unknown, were also -examined in the neighborhood of Santa Fe, Isle of Pines. The roof of a cave at Punta -de Este, the southeastern angle of the island, bears aboriginal pictographs of the -sun and other objects, suggesting that it is comparable with the cave in Haiti, in -which, according to Indian legend, the sun and the moon originated, and from which -the races of man emerged. -</p> -<p>Doctor Fewkes has now collected sufficient material in Cuba to indicate that its western -end, including the Isle of Pines, was once inhabited by a cave-dwelling people, <span class="pageNum" id="pb18">[<a href="#pb18">18</a>]</span>low in culture and without agriculture. His observations support the belief that this -people were in that condition when Columbus visited the Isle of Pines and that they -were survivors of the Guanahatibibes, a cave-dwelling population formerly occupying -the whole of Cuba and represented in Porto Rico and other islands of the West Indies. -</p> -<p>Doctor Fewkes also visited several of the coral keys southwest of the Isle of Pines, -but, finding no aboriginal traces, he crossed the channel to Cayman Grande, about -250 miles from Nueva Gerona. The Cayman group consists of coral islands built on a -submarine continuation of the mountains of Santiago Province, Cuba. A cave with Indian -bones and pottery, probably of Carib origin, was found near Boddentown on the eastern -end of the island, and a few stone implements were obtained from natives, but as these -specimens may have been brought from adjacent shores they afford little evidence of -a former aboriginal population of Cayman Grande. The elevation of the Cayman Islands, -computed from the annual accretion, would indicate that Cayman Grande was a shallow -reef when Columbus visited Cuba, and could not have been inhabited at that time. The -discoverer passed very near it on his second voyage, when his course lay from the -Isle of Pines to Jamaica, but he reported neither name nor people. -</p> -<p>Doctor Fewkes returned to Washington in April and spent the remainder of the year -in completing his report on Casa Grande. -</p> -<p>Dr. John R. Swanton, ethnologist, devoted the first quarter of the year chiefly to -collecting material from libraries and archives, as the basis of his study of the -Creek Indians. From the latter part of September until early in December he was engaged -in field research among the Creek, Natchez, Tonkawa, and Alibamu Indians in Oklahoma -and Texas, and also remained a short time with the remnant of the Tunica and Chitimacha -in Louisiana, and made a few side trips in search of tribes which have been lost to -sight within recent years. On his return to Washington, Doctor Swanton transcribed -the linguistic and ethnologic material collected during his field excursion, read -the proofs of Bulletins <span class="pageNum" id="pb19">[<a href="#pb19">19</a>]</span>44, 46, and 47, added to the literary material regarding the Creek Indians, collected -additional data for a tribal map of the Indians of the United States, and initiated -a study of the Natchez language with the special object of comparing it with the other -dialects of the Muskhogean family. Doctor Swanton also spent some time in studying -the Chitimacha and Tunica languages. -</p> -<p>From July, 1910, until the middle of April, 1911, Mrs. M. C. Stevenson, ethnologist, -was engaged in the completion of a paper on Dress and Adornment of the Pueblo Indians, -in the elaboration of her report on Zuñi Plants and Their Uses, and in transcribing -her field notes pertaining to Zuñi religious concepts and the mythology and ethnology -of the Taos Indians. -</p> -<p>Mrs. Stevenson left Washington on April 12 and proceeded directly to the country of -the Tewa Indians, in the valley of the Rio Grande in New Mexico, for the purpose of -continuing her investigation of those people. Until the close of the fiscal year her -energies were devoted to the pueblo of San Ildefonso and incidentally to Santa Clara, -information particularly in regard to the Tewa calendar system, ceremonies, and material -culture being gained. Mrs. Stevenson finds that the worship of the San Ildefonso Indians -includes the same celestial bodies as are held sacred by the Zuñi and other Pueblos. -From the foundation laid during her previous researches among the Tewa, Mrs. Stevenson -reports that she has experienced little difficulty in obtaining an insight into the -esoteric life of these people, and is daily adding to her store of knowledge respecting -their religion and sociology. A complete record of obstetrical practices of the Tewa -has been made, and it is found that they are as elaborate as related practices of -the Taos people. The San Ildefonso inhabitants do not seem to have changed their early -customs regarding land tenure, and they adhere tenaciously to their marriage customs -and birth rites, notwithstanding the long period during which missionaries have been -among them. It is expected that, of her many lines of study among the Tewa <span class="pageNum" id="pb20">[<a href="#pb20">20</a>]</span>tribes, the subject of their material culture will produce the first results for publication. -</p> -<p>After completing some special articles on ethnologic topics for the closing pages -of Part 2 of the Handbook of American Indians, Mr. J. N. B. Hewitt, ethnologist, pursued -the study of the history of the tribes formerly dwelling in the Susquehanna and upper -Ohio valleys. Progress in these researches was interrupted by the necessity of assigning -him to the editorial revision and annotation of a collection of about 120 legends, -traditions, and myths of the Seneca Indians, recorded in 1884 and 1885 by the late -Jeremiah Curtin. At the close of the year this work was far advanced, only about 150 -pages of a total of 1,400 pages remaining to be treated. As opportunity afforded, -Mr. Hewitt also resumed the preparation of his sketch of the grammar of the Iroquois -for incorporation in the Handbook of American Indian Languages. -</p> -<p>As in previous years, Mr. Hewitt prepared and collected data for replies to numerous -correspondents requesting special information, particularly in regard to the Iroquois -and Algonquian tribes. Mr. Hewitt also had charge of the important collection of 1,716 -manuscripts of the bureau, cataloguing new accessions and keeping a record of those -withdrawn in the progress of the bureau’s researches. During the year, 378 manuscripts -were thus made use of by the members of the bureau and its collaborators. Exclusive -of the numerous manuscripts prepared by the staff of the bureau and by those in collaboration -with it, referred to in this report, 12 items were added during the year. These pertain -to the Pawnee, Chippewa, Zuñi, and Tewa tribes, and relate to music, sociology, economics, -and linguistics. -</p> -<p>The beginning of the fiscal year found Dr. Truman Michelson, ethnologist, conducting -ethnological and linguistic investigations among the Piegan Indians of Montana, whence -he proceeded to the Northern Cheyenne and Northern Arapaho, thence to the Menominee -of Wisconsin, and finally to the Micmac of Restigouche, Canada—all <span class="pageNum" id="pb21">[<a href="#pb21">21</a>]</span>Algonquian tribes, the need of a more definite linguistic classification of which -has long been felt. Doctor Michelson returned to Washington at the close of November -and immediately commenced the elaboration of his field notes, one of the results of -which is a manuscript bearing the title “A Linguistic Classification of the Algonquian -Tribes,” submitted for publication in the Twenty-eighth Annual Report. Also in connection -with his Algonquian work Doctor Michelson devoted attention to the further revision -of the material pertaining to the Fox grammar, by the late Dr. William Jones, the -outline of which is incorporated in the Handbook of American Indian Languages. During -the winter Doctor Michelson took advantage of the presence in Washington of a deputation -of Chippewa Indians from White Earth, Minnesota, by enlisting their services in gaining -an insight into the social organization of that tribe and also in adding to the bureau’s -accumulation of Chippewa linguistic data. Toward the close of June, 1911, Doctor Michelson -proceeded to the Sauk and Fox Reservation in Iowa for the purpose of continuing his -study of that Algonquian group. -</p> -<p>The months of July and August and half of September, 1910, were spent by Dr. Paul -Radin, ethnologist, among the Winnebago Indians of Nebraska and Wisconsin, his efforts -being devoted to a continuation of his studies of the culture of those people, with -special reference to their ceremonial and social organization and their general social -customs. Part of the time was devoted to a study of the Winnebago material culture, -but little progress was made in this direction, as few objects of aboriginal origin -are now possessed by these people, consequently the study must be completed by examination -of their objects preserved in museums and private collections. A beginning in this -direction was made by Doctor Radin during the latter half of September and in October -at the American Museum of Natural History, New York City. During the remainder of -the fiscal year Doctor Radin was engaged in arranging the ethnological material gathered -by him during the several years <span class="pageNum" id="pb22">[<a href="#pb22">22</a>]</span>he has devoted to the Winnebago tribe, and in the preparation of a monograph on the -Medicine ceremony of the Winnebago and a memoir on the ethnology of the Winnebago -tribe in general. In June, 1911, he again took the field in Wisconsin for the purpose -of obtaining the data necessary to complete the tribal monograph. Both these manuscripts, -it is expected, will be finished by the close of the present calendar year. -</p> -<p>By arrangement with the Commissioner of Indian Affairs the bureau was fortunate in -enlisting the services of Mr. Francis La Flesche, who has been frequently mentioned -in the annual reports of the bureau in connection with his studies, jointly with Miss -Alice C. Fletcher, of the ethnology of the Omaha tribe of the Siouan family. Having -been assigned the task of making a comparative study of the Osage tribe of the same -family, Mr. La Flesche proceeded to their reservation in Oklahoma in September. The -older Osage men, like the older Indians generally, are very conservative, and time -and tact were necessary to obtain such standing in the tribe as would enable him to -establish friendly relations with those to whom it was necessary to look for trustworthy -information. Although the Osage language is similar to that of the Omaha, Mr. La Flesche’s -native tongue, there are many words and phrases that sound alike but are used in different -senses by the two tribes. Having practically mastered the language, Mr. La Flesche -was prepared to devote several months to what is known as the Noⁿʹhoⁿzhiⁿga Ieʹta, -the general term applied to a complex series of ceremonies which partake of the nature -of degrees, but are not, strictly speaking, successive steps, although each one is -linked to the other in a general sequence. While at the present stage of the investigation -it would be premature to make a definite statement as to the full meaning and interrelation -of these Osage ceremonies, there appear to be seven divisions of the Noⁿʹhoⁿzhiⁿga -Ieʹta, the names, functions, and sequence of which have been learned, but whether -the sequence thus far noted is always maintained remains to be determined. <span class="pageNum" id="pb23">[<a href="#pb23">23</a>]</span>From Saucy Calf, one of the three surviving Osage regarded as past masters in these -ceremonies, phonographic records of the first of the ceremonies, the Waxoʹbe-awathoⁿ, -have been made in its entirety, consisting of 80 songs with words and music and 7 -prayers. All these have been transcribed and in part translated into English, comprising -a manuscript exceeding 300 pages. In order to discuss with the Osage the meaning of -these rituals, Mr. La Flesche found it necessary to commit them to memory, as reading -from the manuscript disconcerted the old seer. At Saucy Calf’s invitation Mr. La Flesche -witnessed in the autumn, at Grayhorse, a performance of the ceremony of the Waxoʹbe-awathoⁿ, -the recitation of the rituals of which requires one day, part of a night, and more -than half of the following day. It is Mr. La Flesche’s purpose to record, if possible, -the rituals of the remaining six divisions of the Noⁿʹhoⁿzhiⁿga Ieʹta. He has already -obtained a paraphrase of the seventh ceremony (the Nikʼinoⁿkʼoⁿ), and hopes soon to -procure a phonographic record of all the rituals pertaining thereto. -</p> -<p>In connection with his ethnological work Mr. La Flesche has been so fortunate as to -obtain for the National Museum four of the <i>waxoʹbe</i>, or sacred packs, each of which formed a part of the paraphernalia of the Noⁿʹhoⁿzhiⁿga -Ieʹta, as well as a <i>waxoʹbe-toⁿʹga</i>, the great <i>waxoʹbe</i> which contains the instruments for tattooing. Only those Osage are tattooed who have -performed certain acts prescribed in the rites of the Noⁿʹhoⁿzhiⁿga Ieʹta. The rites -of the tattooing ceremony are yet to be recorded and elucidated. While the <i>waxoʹbe</i> is the most sacred of the articles that form the paraphernalia of the Noⁿʹhoⁿzhiⁿga -Ieʹta rites, it is not complete in itself; other things are indispensable to their -performance, and it is hoped that these may be procured at some future time. -</p> -<p>While not recorded as one of the ceremonial divisions of the Noⁿʹhoⁿzhiⁿga Ieʹta, -there is a ceremony so closely connected with it that it might well be regarded as -a part thereof; that is the Washaʹbeathiⁿ watsi, or the dance of the standards. The -introductory part of this ceremony is <span class="pageNum" id="pb24">[<a href="#pb24">24</a>]</span>called Akixage, or weeping over one another in mutual sympathy by the members of the -two great divisions of the tribe. There is no regular time for the performance of -the Washaʹbeathiⁿ ceremony. It is given only when a member of the tribe loses by death -some specially loved and favored relative and seeks a ceremonial expression of sympathy -from the entire tribe. It is the intention to procure the songs and rituals of this -ceremony, and specimens of the standards employed in its performance. -</p> -<p>Altogether Mr. La Flesche has made excellent progress in his study of the Osage people, -and the results are already shedding light on the organization and the origin and -function of the ceremonies of this important tribe. -</p> -</div> -</div> -<div id="r2" class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main">SPECIAL RESEARCHES</h3> -</div> -<div class="divBody"> -<p class="first">The special researches of the bureau in the field of linguistics were conducted by -Dr. Franz Boas, honorary philologist, one of the immediate and tangible results of -which was the publication of Part 1 of the Handbook of American Indian Languages. -It seems desirable to restate at the present time the development of the plan and -the object of this work. -</p> -<p>Through the efforts of the late Major Powell and his collaborators a great number -of vocabularies and a few grammars of American Indian languages had been accumulated, -but no attempt had been made to give a succinct description of the morphology of all -the languages of the continent. In order to do this, a series of publications was -necessary. The subject matter had to be represented by a number of grammatical sketches, -such as are now being assembled in the Handbook of American Indian Languages. To substantiate -the inductions contained in this grammar, collections of texts are indispensable to -the student, and finally a series of extended vocabularies are required. The plan, -as developed between 1890 and 1900, contemplated the assembling in the bulletin series -of the bureau of a series of texts which were to form the basis of the handbook. Of -this series, Doctor Boas’s Chinook, Kathlamet, and Tsimshian <span class="pageNum" id="pb25">[<a href="#pb25">25</a>]</span>Texts, and Swanton’s Haida and Tlingit Texts, subsequently published, form a part, -but at the time Swanton’s Texts appeared it was believed by Secretary Langley that -material of this kind was too technical in character to warrant publication in a governmental -series. It was, therefore, decided to discontinue the text series in the bulletins -of the bureau and to divert them to the Publications of the American Ethnological -Society and the Columbia University Contributions to Anthropology. Other series were -commenced by the University of California and the University of Pennsylvania. The -method of publication pursued at the present time, though different from that first -planned, is acceptable, since all the material is accessible to students, and the -bureau is saved the expense of publication. -</p> -<p>Doctor Boas has been enabled to base all the sketches in the first volume of his handbook -on accompanying text series, as follows: -</p> -<ul> -<li class="numberedItem"><span class="itemNumber">(1)</span> Athapascan. Texts published by the University of California. -</li> -<li class="numberedItem"><span class="itemNumber">(2)</span> Tlingit. Texts published by the Bureau of American Ethnology, but too late to be -used systematically. -</li> -<li class="numberedItem"><span class="itemNumber">(3)</span> Haida. Texts published by the Bureau of American Ethnology. -</li> -<li class="numberedItem"><span class="itemNumber">(4)</span> Tsimshian. Texts published by the Bureau of American Ethnology and the American Ethnological -Society. -</li> -<li class="numberedItem"><span class="itemNumber">(5)</span> Kwakiutl. Texts published by the Jesup Expedition and in the Columbia University -series. -</li> -<li class="numberedItem"><span class="itemNumber">(6)</span> Chinook. Texts published by the Bureau of American Ethnology. -</li> -<li class="numberedItem"><span class="itemNumber">(7)</span> Maidu. Texts published by the American Ethnological Society, but too late to be used. -</li> -<li class="numberedItem"><span class="itemNumber">(8)</span> Algonquian. Texts published by the American Ethnological Society. -</li> -<li class="numberedItem"><span class="itemNumber">(9)</span> Sioux. Texts in Contributions to North American Ethnology. -</li> -<li class="numberedItem"><span class="itemNumber">(10)</span> Eskimo. Texts in “<span lang="da">Meddelelser om Grønland</span>,” but not used systematically.</li> -</ul><p> -<span class="pageNum" id="pb26">[<a href="#pb26">26</a>]</span></p> -<p>Although Doctor Boas has urged the desirability of undertaking the publication of -the series of vocabularies, no definite steps have yet been taken toward the realization -of this plan, owing largely to lack of funds for the employment of assistants in preparing -the materials. It is hoped, however, that such a series of vocabularies, based on -the published grammars and on the series of texts above referred to, may be prepared -for publication in the near future. Much of the preliminary work has been done. There -are, for example, extended manuscript dictionaries of the Haida, Tsimshian, Kwakiutl, -Chinook, and Sioux, but none of them is yet ready for the printer. -</p> -<p>The work on Part 2 of the Handbook of American Indian Languages is progressing satisfactorily. -The sketch of the Takelma is in page form (pp. 1–296), but Doctor Boas has undertaken -the correlation of this sketch with the Takelma Texts, which meanwhile have been published -by the University of Pennsylvania, and a considerable amount of work remains to be -done to finish this revision. The Coos grammar is in galleys. The Coos Texts are at -the present writing being printed by the American Ethnological Society, and here also -references are being inserted. Dr. Leo J. Frachtenberg has continued his collection -of material for the handbook with commendable energy and intelligence. The field work -has been financially aided by Columbia University, partly through a gift made by Mrs. -Henry Villard and partly through funds provided by Mr. Homer E. Sargent. It has also -been possible to utilize for the work on the Alsea the collections made at a former -time by Prof. Livingston Farrand on an expedition supported by the late Mr. Henry -Villard. On his last expedition Doctor Frachtenberg was able to determine that the -Siuslaw is an independent stock, although morphologically affiliated with the Alsea, -Coos, and Siuslaw group. He also collected extensive material on the Alsea and Molala. -</p> -<p>The most important result, which is appearing more and more clearly from the investigations -carried out under the direction of Doctor Boas, lies in the fact that it will be possible -to classify American languages on a basis wider than <span class="pageNum" id="pb27">[<a href="#pb27">27</a>]</span>that of linguistic stocks. In 1893 Doctor Boas called attention to the fact that a -number of languages in northern British Columbia seem to have certain morphological -traits in common, by which they are sharply differentiated from all the neighboring -languages, although the evidence for a common origin of the stocks is unsatisfactory. -Doctor Boas and his assistants have followed this observation, and it can now be shown -that throughout the continent languages may be classed in wider morphological groups. -It is interesting to note that phonetic groups may be distinguished in a similar manner, -but these do not coincide with the morphological groups. These observations are in -accord with the results of modern inquiries in Africa and Asia, where the influence -of Hamitic phonetics on languages of the Sudan and the influence of Sumerian on early -Babylonian have been traced in a similar manner. Analogous conditions seem to prevail -also in South Africa, where the phonetics of the Bushman languages have influenced -the neighboring Bantu languages. In this way a number of entirely new and fundamental -problems in linguistic ethnography have been formulated, the solution of which is -of the greatest importance for a clear understanding of the early history of the American -Continent. -</p> -<p>The Handbook of American Indian Languages as planned at the present time deals exclusively -with an analytical study of the morphology of each linguistic family, without any -attempt at a detailed discussion of phonetic processes, their influence upon the development -of the language, and the relation of dialects. Doctor Boas recommends that the present -Handbook of American Indian Languages be followed by a series of handbooks each devoted -to a single linguistic stock, in which the development of each language, so far as -it can be traced by comparative studies, should be treated. -</p> -<p>The study of aboriginal American music was conducted among the Chippewa Indians by -Miss Frances Densmore, who extended her field of work previously begun among that -people and elaborated the system of analyzing their songs. After spending several -weeks on the Lac du Flambeau <span class="pageNum" id="pb28">[<a href="#pb28">28</a>]</span>Reservation in Wisconsin she accompanied the Chippewa from that reservation to the -Menominee Reservation in the same State, where the Lac du Flambeau Chippewa ceremonially -presented two drums to the Menominee. This ceremony was closely observed, photographs -being taken and the speeches of presentation translated, and the songs of the ceremony -were recorded by Miss Densmore on a phonograph after the return of the drum party -to Lac du Flambeau. Many of the songs are of Sioux origin, as the ceremony was adopted -from that people; consequently the songs were analyzed separately from those of Chippewa -origin. Numerous old war songs were recorded at Lac du Flambeau, also songs said to -have been composed during dreams, and others used as accompaniments to games and dances. -The analytical tables published during the year in Bulletin 45, Chippewa Music, have -been combined by Miss Densmore with those of songs collected during the year 1910–11, -making a total of 340 Chippewa songs under analysis. These are analyzed in 12 tables, -showing the structure, tone material, melodic progression, and rhythm of the songs, -the rhythm of the drum, the relation between the metric unit of the voice and drum, -and other points bearing on the development and form of primitive musical expression. -This material is now almost ready for publication. The Sioux songs of the Drum-presentation -ceremony, similarly analyzed, constitute the beginning of an analytical study of the -Sioux music, which will be continued and extended during the fiscal year 1911–12. -</p> -<p>Miss Alice C. Fletcher and Mr. La Flesche conducted the final proof revision of their -monograph on the Omaha tribe, to accompany the Twenty-seventh Annual Report, which -was in press at the close of the fiscal year. This memoir will comprise 658 printed -pages and will form the most complete monograph of a single tribe that has yet appeared. -</p> -<p>Mr. J. P. Dunn, whose studies of the Algonquian tribes of the Middle West have been -mentioned in previous reports, deemed it advisable, before continuing his investigation -<span class="pageNum" id="pb29">[<a href="#pb29">29</a>]</span>of the languages of the tribes comprising the former Illinois confederacy, to await -the completion of the copying of the anonymous manuscript Miami-French Dictionary, -attributed to Père Joseph Ignatius Le Boulanger, in the John Carter Brown Library -at Providence, Rhode Island. Through the courteous permission of Mr. George Parker -Winship, librarian, the bureau has been enabled to commence the copying of this manuscript, -the difficult task being assigned to Miss Margaret Bingham Stillwell, under Mr. Winship’s -immediate direction. At the close of the fiscal year 20½ pages of the original (comprising -95 pages of transcript), of the total of 155 pages of the dictionary proper, were -finished and submitted to the bureau. It is hoped that on the completion of the copying -the bureau will have a basis for the study of the Miami and related languages that -would not be possible among the greatly modified remnant of the Indians still speaking -them. -</p> -<p>Prof. Howard M. Ballou, of Honolulu, has continued the preparation of the List of -Works Relating to Hawaii, undertaken in collaboration with the late Dr. Cyrus Thomas, -and during the year submitted the titles of many early publications, including those -of obscure books printed in the Hawaiian language. -</p> -<p>Mr. John P. Harrington, of the School of American Archæology, proceeded in March to -the Colorado Valley in Arizona and California for the purpose of continuing his studies, -commenced a few years before, among the Mohave Indians, and incidentally to make collections -for the United States National Museum. Mr. Harrington was still among these Indians -at the close of July, and the results of his studies, which cover every phase of the -life of this interesting people, are to be placed at the disposal of the bureau for -publication. -</p> -</div> -</div> -<div id="r3" class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main">PUBLICATIONS</h3> -</div> -<div class="divBody"> -<p class="first">The general editorial work of the bureau continued in immediate charge of Mr. J. G. -Gurley, editor. The editing of Part 2 of Bulletin 30, Handbook of American Indians, -<span class="pageNum" id="pb30">[<a href="#pb30">30</a>]</span>was conducted by Mr. Hodge, while the editorial supervision of Bulletin 40, Handbook -of American Indian Languages, was in charge of Doctor Boas. At the close of the fiscal -year the Twenty-seventh Annual Report was nearly ready for the bindery; more than -one-third of Bulletin 40, Part 2, was in type (mostly in pages); and Bulletin 47, -a Dictionary of the Biloxi and Ofo Languages, by Dorsey and Swanton, was in page form. -Some progress had been made in the revision of the galley proof of Bulletin 46, Byington’s -Choctaw Dictionary, a work requiring the expenditure of considerable time and labor. -Much of Mr. Gurley’s time during the year was given to the work of editing and proof -reading the Twenty-seventh Annual Report and its accompanying paper, the monograph -on the Omaha tribe, by Miss Fletcher and Mr. La Flesche, above referred to. The following -publications were issued during the year: -</p> -<p>Bulletin 30. Handbook of American Indians North of Mexico (F. W. Hodge, editor), Part -2. -</p> -<p>Bulletin 37. Antiquities of Central and Southeastern Missouri (Gerard Fowke). -</p> -<p>Bulletin 40. Handbook of American Indian Languages (Franz Boas, editor), Part 1. -</p> -<p>Bulletin 43. Indian Tribes of the Lower Mississippi Valley and Adjacent Coast of the -Gulf of Mexico (J. R. Swanton). -</p> -<p>Bulletin 44. Indian Languages of Mexico and Central America and their Geographical -Distribution (Cyrus Thomas and J. R. Swanton). -</p> -<p>Bulletin 45. Chippewa Music (Frances Densmore). -</p> -<p>Bulletin 50. Preliminary Report on a Visit to the Navaho National Monument, Arizona -(J. Walter Fewkes). -</p> -<p>Bulletin 51. Antiquities of the Mesa Verde National Park: Cliff Palace (J. Walter -Fewkes). -</p> -</div> -</div> -<div id="r4" class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main">ILLUSTRATIONS</h3> -</div> -<div class="divBody"> -<p class="first">The preparation of the illustrations for the publications of the bureau and the making -of photographic portraits of <span class="pageNum" id="pb31">[<a href="#pb31">31</a>]</span>the members of visiting deputations of Indians were in charge of Mr. De Lancey Gill, -illustrator. Of the 246 negatives made, 120 comprise portraits of visiting Indians. -In addition, 372 photographic films, exposed by members of the bureau in connection -with their field work, were developed and printed. Photographic prints for publication -and exchange were made to the number of 1,469, and 22 drawings for use as illustrations -were prepared. Mr. Gill was assisted, as in the past, by Mr. Henry Walther. -</p> -</div> -</div> -<div id="r5" class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main">LIBRARY</h3> -</div> -<div class="divBody"> -<p class="first">The library of the bureau has continued in the immediate charge of Miss Ella Leary, -librarian. During the year that part of the southeastern gallery of the lower main -hall of the Smithsonian Building which was vacated by the National Museum was assigned -to the use of the bureau library, and three additional stacks were built, providing -shelf room for about 2,500 volumes. Nearly that number of books which had been stored, -and consequently made inaccessible, were placed on the new shelves. The policy carried -out from year to year of increasing the library by exchange with other institutions -has been continued, and special effort made to complete the collection of serial publications. -Especially to be noted is the completion of the sets of publications of the Maine -Historical Society and the Archives of Pennsylvania, both rich in material pertaining -to the Indians. As in the past, it has been necessary for the bureau to make use of -the Library of Congress from time to time, about 200 volumes having been borrowed -during the year. Twelve hundred books and approximately 650 pamphlets were received, -in addition to the current numbers of more than 600 periodicals. Of the books and -pamphlets received, 148 were acquired by purchase, the remainder by gift or exchange. -Six hundred and eighty-nine volumes were bound by the Government Printing Office, -payment therefor being made from the allotment “for printing and binding * * * annual -reports and bulletins of the Bureau of American Ethnology, <span class="pageNum" id="pb32">[<a href="#pb32">32</a>]</span>and for miscellaneous printing and binding,” authorized by the sundry civil act. This -provision has enabled the bureau, during the last two years, to bind many volumes -in almost daily use which were threatened with destruction. The catalogue of the bureau -now records 17,250 volumes; there are also about 12,200 pamphlets, and several thousand -unbound periodicals. The library is constantly referred to by students not connected -with the bureau, as well as by various officials of the Government service. -</p> -</div> -</div> -<div id="r6" class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main">PROPERTY</h3> -</div> -<div class="divBody"> -<p class="first">As noted in previous reports, the principal property of the bureau consists of its -library, manuscripts, and photographic negatives. In addition, it possesses a number -of cameras, phonographic machines, and ordinary apparatus and equipment for field -work, stationery and office supplies, a moderate amount of office furniture, typewriters, -etc., and the undistributed stock of its publications. The sum of $304.62 was expended -for office furniture (including bookstacks at a cost of $205) during the fiscal year. -</p> -</div> -</div> -<div id="r7" class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main">RECOMMENDATIONS</h3> -</div> -<div class="divBody"> -<p class="first">For the purpose of extending the systematic researches of the bureau and of affording -additional facilities for its administration, the following recommendations are made: -</p> -<p>A question having arisen in the Committee on Appropriations of the House of Representatives -as to the purpose for which an increase of $2,000 in the bureau’s appropriation in -1909 was intended, the work of excavating and repairing antiquities existing in national -parks and monuments has been curtailed. The importance of elucidating the archeological -problems connected with these ancient remains and of repairing the more important -of them for visitors and for future students is so apparent that the need of continuing -this work is generally recognized; consequently an estimate of $4,000 “for the exploration -and preservation of antiquities” has been submitted for the next fiscal year. -<span class="pageNum" id="pb33">[<a href="#pb33">33</a>]</span></p> -<p>Ethnological research in Alaska is urgently needed by reason of the great changes -taking place among the Indians and the Eskimo since the influx of white people a few -years ago. Unless this investigation is undertaken at once the aboriginal inhabitants -will have become so modified by contact with whites that knowledge of much of their -primitive life will be lost. It is recommended that the sum of $4,500 be appropriated -for this work. -</p> -<p>The more speedy extension of ethnological researches among the remnants of the Algonquian -tribes formerly occupying the Middle West is desired. In a number of cases these tribes -are represented by only a few survivors who retain any knowledge of the traits, language, -and customs of their people; hence it will be impossible to gather much of this information -unless the work is extended more rapidly, as the funds now at the bureau’s disposal -for this purpose are inadequate. The additional sum of $1,000 is recommended for this -purpose. -</p> -<p>As previously stated, the demand for the Handbook of American Indians has been so -great that many schools and libraries have necessarily been denied. The need of a -revised edition is urgent, but the revision can not be satisfactorily undertaken and -the latest information incorporated without the employment of special ethnologic assistants—those -who have devoted special study to particular tribes—and editorial and clerical aid. -It is recommended that the sum of $3,800 be appropriated for this purpose. -</p> -<p>The bureau is constantly in receipt of requests from schools, historical societies, -compilers of textbooks, etc., for photographic prints of Indian subjects, since it -is generally known that the bureau possesses many thousands of negatives accumulated -in the course of its investigations. As no funds are now available for this purpose, -it is recommended that a reasonable sum, say $1,000, be appropriated for the purpose -of furnishing prints for educational purposes. In most cases applicants would doubtless -be willing to pay the cost, but at present the bureau has no authority for selling -photographs. -<span class="pageNum" id="pb34">[<a href="#pb34">34</a>]</span></p> -<p>The manuscripts accumulated by the bureau form a priceless collection; indeed many -of them, if lost, could not be replaced, since they represent the results of studies -of Indians who have become extinct or have lost their tribal identity. It is therefore -urgently recommended that the sum of $1,350 be appropriated for fireproofing a room -and for providing metal cases for the permanent preservation of the manuscripts. -</p> -<p class="signed"><span class="sc">F. W. Hodge</span>, -<br><i>Ethnologist-in-Charge</i>. -<span class="pageNum" id="pb35">[<a href="#pb35">35</a>]</span></p> -</div> -</div> -</div> -</div> -<div id="french2" class="div1 frenchtitle"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first xd30e264">ACCOMPANYING PAPER -<span class="pageNum" id="pb37">[<a href="#pb37">37</a>]</span></p> -</div> -</div> -<div id="tp2" class="div1 titlepage"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">SENECA FICTION, LEGENDS, AND MYTHS</h2> -<h2 class="sub">Part 1</h2> -</div> -<div class="divBody"> -<p class="first xd30e518">Collected by JEREMIAH CURTIN and J. N. B. HEWITT; edited by J. N. B. HEWITT -<span class="pageNum" id="pb39">[<a href="#pb39">39</a>]</span></p> -</div> -</div> -<div id="toc" class="div1 contents"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">CONTENTS</h2> -</div> -<div class="divBody"> -<p class="first"> <span class="tocPageNum">Page</span> -</p> -<p><span class="sc">Introduction</span> <span class="tocPageNum">43</span> -</p> -<p><span class="sc">Part 1. Material Collected by Jeremiah Curtin</span> -</p> -<p>FICTION -</p> -<table class="tocList"> -<tr> -<td class="tocDivNum">1.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s1" id="xd30e546">The sister and her six elder brothers</a> </td> -<td class="tocPageNum">75</td> -</tr> -<tr> -<td class="tocDivNum">2.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s2" id="xd30e555">The child and his uncle</a> </td> -<td class="tocPageNum">81</td> -</tr> -<tr> -<td class="tocDivNum">3.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s3" id="xd30e564">Djogeon and his uncle</a> </td> -<td class="tocPageNum">84</td> -</tr> -<tr> -<td class="tocDivNum">4.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s4" id="xd30e573">The woman who married a great serpent</a> </td> -<td class="tocPageNum">86</td> -</tr> -<tr> -<td class="tocDivNum">5.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s5" id="xd30e582">The ghost woman and the hunter</a> </td> -<td class="tocPageNum">90</td> -</tr> -<tr> -<td class="tocDivNum">6.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s6" id="xd30e591">Hahnowa and his forces on the warpath</a> </td> -<td class="tocPageNum">92</td> -</tr> -<tr> -<td class="tocDivNum">7.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s7" id="xd30e600">The old man’s grandson and the chief of the deserted village</a> </td> -<td class="tocPageNum">95</td> -</tr> -<tr> -<td class="tocDivNum">8.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s8" id="xd30e609">The man who married a buffalo woman</a> </td> -<td class="tocPageNum">98</td> -</tr> -<tr> -<td class="tocDivNum">9.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s9" id="xd30e618">A woman and her bear lover</a> </td> -<td class="tocPageNum">102</td> -</tr> -<tr> -<td class="tocDivNum">10.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s10" id="xd30e627">The fox and the rabbit</a> </td> -<td class="tocPageNum">105</td> -</tr> -<tr> -<td class="tocDivNum">11.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s11" id="xd30e636">The snake with two heads</a> </td> -<td class="tocPageNum">106</td> -</tr> -<tr> -<td class="tocDivNum">12.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s12" id="xd30e646">A hunter pursued by Genonsgwa</a> </td> -<td class="tocPageNum">106</td> -</tr> -<tr> -<td class="tocDivNum">13.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s13" id="xd30e655">The grandmother and her granddaughter</a> </td> -<td class="tocPageNum">111</td> -</tr> -<tr> -<td class="tocDivNum">14.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s14" id="xd30e664">The woman who became a snake from eating fish</a> </td> -<td class="tocPageNum">111</td> -</tr> -<tr> -<td class="tocDivNum">15.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s15" id="xd30e673">Gaqga makes a journey and kills many people</a> </td> -<td class="tocPageNum">113</td> -</tr> -<tr> -<td class="tocDivNum">16.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s16" id="xd30e682">Ohohwa and the two sisters</a> </td> -<td class="tocPageNum">115</td> -</tr> -<tr> -<td class="tocDivNum">17.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s17" id="xd30e691">A great snake battle</a> </td> -<td class="tocPageNum">117</td> -</tr> -<tr> -<td class="tocDivNum">18.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s18" id="xd30e700">The Ongwe Ias and his younger brother</a> </td> -<td class="tocPageNum">118</td> -</tr> -<tr> -<td class="tocDivNum">19.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s19" id="xd30e709">Haieñdoñnis and Yenogeauns</a> </td> -<td class="tocPageNum">121</td> -</tr> -<tr> -<td class="tocDivNum">20.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s20" id="xd30e718">The man with a panther-skin robe and his brother with a turkey-skin robe</a> </td> -<td class="tocPageNum">127</td> -</tr> -<tr> -<td class="tocDivNum">21.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s21" id="xd30e727">Deadoeñdjadases and the old woman’s grandson</a> </td> -<td class="tocPageNum">135</td> -</tr> -<tr> -<td class="tocDivNum">22.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s22" id="xd30e736">Hatʻhondas (the Listener)</a> </td> -<td class="tocPageNum">139</td> -</tr> -<tr> -<td class="tocDivNum">23.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s23" id="xd30e746">The story of the Ohohwa people</a> </td> -<td class="tocPageNum">144</td> -</tr> -<tr> -<td class="tocDivNum">24.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s24" id="xd30e755">The chestnut tree guarded by the seven sisters</a> </td> -<td class="tocPageNum">147</td> -</tr> -<tr> -<td class="tocDivNum">25.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s25" id="xd30e764">The otter’s heart and the claw fetishes</a> </td> -<td class="tocPageNum">151</td> -</tr> -<tr> -<td class="tocDivNum">26.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s26" id="xd30e773">The seven sisters who produce wampum</a> </td> -<td class="tocPageNum">154</td> -</tr> -<tr> -<td class="tocDivNum">27.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s27" id="xd30e782">The forsaken infant and Gaha</a> </td> -<td class="tocPageNum">160</td> -</tr> -<tr> -<td class="tocDivNum">28.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s28" id="xd30e791">The old man and the boy</a> </td> -<td class="tocPageNum">162</td> -</tr> -<tr> -<td class="tocDivNum">29.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s29" id="xd30e800">The story of the girls who went for a husband</a> </td> -<td class="tocPageNum">166</td> -</tr> -<tr> -<td class="tocDivNum">30.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s30" id="xd30e809">The creation of man</a> </td> -<td class="tocPageNum">168</td> -</tr> -<tr> -<td class="tocDivNum">31.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s31" id="xd30e818">Ganiagwaihegowa</a> </td> -<td class="tocPageNum">169</td> -</tr> -<tr> -<td class="tocDivNum">32.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s32" id="xd30e827">The man who became a fish, and a Ganiagwaihe</a> </td> -<td class="tocPageNum">169</td> -</tr> -<tr> -<td class="tocDivNum">33.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s33" id="xd30e836">A dead man speaks to his mother through the fire</a> </td> -<td class="tocPageNum">172</td> -</tr> -<tr> -<td class="tocDivNum">34.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s34" id="xd30e846">The potent boy</a> </td> -<td class="tocPageNum">176</td> -</tr> -<tr> -<td class="tocDivNum">35.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s35" id="xd30e855">The faithless wife and the three old men</a> </td> -<td class="tocPageNum">180</td> -</tr> -<tr> -<td class="tocDivNum">36.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s36" id="xd30e864">The Dagwanoenyent and her husband</a> </td> -<td class="tocPageNum">187</td> -</tr> -<tr> -<td class="tocDivNum">37.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s37" id="xd30e873">A raccoon story</a> <span class="pageNum" id="pb40">[<a href="#pb40">40</a>]</span></td> -<td class="tocPageNum">191</td> -</tr> -<tr> -<td class="tocDivNum">38.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s38" id="xd30e883">The self-sacrifice of two dogs for their master</a> </td> -<td class="tocPageNum">193</td> -</tr> -<tr> -<td class="tocDivNum">39.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s39" id="xd30e892">The three young women</a> </td> -<td class="tocPageNum">195</td> -</tr> -<tr> -<td class="tocDivNum">40.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s40" id="xd30e901">Hinon and the Seneca warriors</a> </td> -<td class="tocPageNum">197</td> -</tr> -<tr> -<td class="tocDivNum">41.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s41" id="xd30e910">Hodadeñon and Yenyentʻhwus</a> </td> -<td class="tocPageNum">199</td> -</tr> -<tr> -<td class="tocDivNum">42.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s42" id="xd30e919">The uncle and his nephew</a> </td> -<td class="tocPageNum">223</td> -</tr> -<tr> -<td class="tocDivNum">43.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s43" id="xd30e928">Hinon saves a woman from suicide</a> </td> -<td class="tocPageNum">228</td> -</tr> -<tr> -<td class="tocDivNum">44.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s44" id="xd30e937">The crawfish and the raccoon</a> </td> -<td class="tocPageNum">229</td> -</tr> -<tr> -<td class="tocDivNum">45.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s45" id="xd30e947">The race between the turtle and the bear</a> </td> -<td class="tocPageNum">229</td> -</tr> -<tr> -<td class="tocDivNum">46.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s46" id="xd30e956">The woman who became a man-eater through the orenda of her husband’s dogs</a> </td> -<td class="tocPageNum">231</td> -</tr> -<tr> -<td class="tocDivNum">47.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s47" id="xd30e965">Ganyadjigowa</a> </td> -<td class="tocPageNum">236</td> -</tr> -<tr> -<td class="tocDivNum">48.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s48" id="xd30e974">Hadentʻheni and Hanigongendatʻha</a> </td> -<td class="tocPageNum">251</td> -</tr> -<tr> -<td class="tocDivNum">49.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s49" id="xd30e983">Dagwanoenyent</a> </td> -<td class="tocPageNum">261</td> -</tr> -<tr> -<td class="tocDivNum">50.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s50" id="xd30e992">The shaman and his nephew</a> </td> -<td class="tocPageNum">262</td> -</tr> -<tr> -<td class="tocDivNum">51.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s51" id="xd30e1001">The horned snake and the young woman</a> </td> -<td class="tocPageNum">268</td> -</tr> -<tr> -<td class="tocDivNum">52.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s52" id="xd30e1010">The man pursued by his sister-in-law</a> </td> -<td class="tocPageNum">270</td> -</tr> -<tr> -<td class="tocDivNum">53.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s53" id="xd30e1019">The story of bloody hand</a> </td> -<td class="tocPageNum">273</td> -</tr> -<tr> -<td class="tocDivNum">54.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s54" id="xd30e1028">The seven stars of the dipper</a> </td> -<td class="tocPageNum">276</td> -</tr> -<tr> -<td class="tocDivNum">55.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s55" id="xd30e1037">The story of the two brothers</a> </td> -<td class="tocPageNum">277</td> -</tr> -<tr> -<td class="tocDivNum">56.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s56" id="xd30e1047">Hodionskon</a> </td> -<td class="tocPageNum">283</td> -</tr> -<tr> -<td class="tocDivNum">57.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s57" id="xd30e1056">The cannibal uncle, his nephew, and the nephew’s invisible brother</a> </td> -<td class="tocPageNum">285</td> -</tr> -<tr> -<td class="tocDivNum">58.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s58" id="xd30e1065">Doonongaes and Tsodiqgwadon</a> </td> -<td class="tocPageNum">296</td> -</tr> -</table><p> -</p> -<p>LEGENDS -</p> -<table class="tocList"> -<tr> -<td class="tocDivNum">59.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s59" id="xd30e1078">Genonsgwa</a> </td> -<td class="tocPageNum">341</td> -</tr> -<tr> -<td class="tocDivNum">60.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s60" id="xd30e1087">The grandmother and her grandson</a> </td> -<td class="tocPageNum">347</td> -</tr> -<tr> -<td class="tocDivNum">61.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s61" id="xd30e1096">Heart squeezing and the dance of naked persons</a> </td> -<td class="tocPageNum">355</td> -</tr> -<tr> -<td class="tocDivNum">62.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s62" id="xd30e1105">Hotʻho, the Winter God</a> </td> -<td class="tocPageNum">356</td> -</tr> -<tr> -<td class="tocDivNum">63.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s63" id="xd30e1114">Sʻhagodiyoweqgowa and his three brothers</a> </td> -<td class="tocPageNum">357</td> -</tr> -<tr> -<td class="tocDivNum">64.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s64" id="xd30e1123">The moose wife</a> </td> -<td class="tocPageNum">361</td> -</tr> -<tr> -<td class="tocDivNum">65.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s65" id="xd30e1132">Sʻhagodiyoweqgowa</a> </td> -<td class="tocPageNum">365</td> -</tr> -<tr> -<td class="tocDivNum">66.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s66" id="xd30e1141">The porcupine’s grandson and the bear</a> </td> -<td class="tocPageNum">365</td> -</tr> -<tr> -<td class="tocDivNum">67.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s67" id="xd30e1150">Genonsgwa</a> </td> -<td class="tocPageNum">369</td> -</tr> -<tr> -<td class="tocDivNum">68.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s68" id="xd30e1159">Hinon Hohawaqk and his grandmother</a> </td> -<td class="tocPageNum">372</td> -</tr> -<tr> -<td class="tocDivNum">69.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s69" id="xd30e1168">Hagowanen and Otʼhegwenhda</a> </td> -<td class="tocPageNum">376</td> -</tr> -<tr> -<td class="tocDivNum">70.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s70" id="xd30e1178">Okteondon and Haieñtʻhwus. Part I</a> </td> -<td class="tocPageNum">389</td> -</tr> -<tr> -<td class="tocDivNum">71.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s71" id="xd30e1187">Okteondon and Haieñtʻhwus. Part II</a> </td> -<td class="tocPageNum">399</td> -</tr> -<tr> -<td class="tocDivNum">72.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s72" id="xd30e1196">Uncle and nephew and the white otters</a> </td> -<td class="tocPageNum">401</td> -</tr> -<tr> -<td class="tocDivNum">73.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s73" id="xd30e1205">Deoyadastatʻhe and Hodjowiski</a> </td> -<td class="tocPageNum">406</td> -</tr> -<tr> -<td class="tocDivNum">74.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s74" id="xd30e1214">A genesis tradition</a> </td> -<td class="tocPageNum">409</td> -</tr> -<tr> -<td class="tocDivNum">75.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s75" id="xd30e1223">The two brothers and the mice fetishes</a> </td> -<td class="tocPageNum">415</td> -</tr> -<tr> -<td class="tocDivNum">76.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s76" id="xd30e1232">The orphan</a> </td> -<td class="tocPageNum">417</td> -</tr> -<tr> -<td class="tocDivNum">77.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s77" id="xd30e1241">The great worm and Hinon</a> </td> -<td class="tocPageNum">420</td> -</tr> -<tr> -<td class="tocDivNum">78.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s78" id="xd30e1250">The chipmunk and the bear</a> </td> -<td class="tocPageNum">421</td> -</tr> -<tr> -<td class="tocDivNum">79.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s79" id="xd30e1259">The great white beaver and the Lake of the Enchanted Waters</a> </td> -<td class="tocPageNum">422</td> -</tr> -</table><p> -</p> -<p>TRADITIONS -</p> -<table class="tocList"> -<tr> -<td class="tocDivNum">80.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s80" id="xd30e1272">Ganon, the Seneca war chief</a> </td> -<td class="tocPageNum">428</td> -</tr> -<tr> -<td class="tocDivNum">81.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s81" id="xd30e1281">Hatcinondon: A historical tradition</a> </td> -<td class="tocPageNum">432</td> -</tr> -<tr> -<td class="tocDivNum">82.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s82" id="xd30e1290">Godiont and the Sʻhagodiyoweqgowa</a> </td> -<td class="tocPageNum">436</td> -</tr> -<tr> -<td class="tocDivNum">83.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s83" id="xd30e1299">Sʻhagodiyoweqgowa</a> <span class="pageNum" id="pb41">[<a href="#pb41">41</a>]</span></td> -<td class="tocPageNum">437</td> -</tr> -<tr> -<td class="tocDivNum">84.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s84" id="xd30e1309">Sʻhagodiyoweqgowa</a> </td> -<td class="tocPageNum">437</td> -</tr> -<tr> -<td class="tocDivNum">85.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s85" id="xd30e1318">Genonsgwa</a> </td> -<td class="tocPageNum">437</td> -</tr> -<tr> -<td class="tocDivNum">86.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s86" id="xd30e1327">Genonsgwa</a> </td> -<td class="tocPageNum">439</td> -</tr> -<tr> -<td class="tocDivNum">87.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s87" id="xd30e1336">Genonsgwa</a> </td> -<td class="tocPageNum">440</td> -</tr> -<tr> -<td class="tocDivNum">88.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s88" id="xd30e1345">Genonsgwa</a> </td> -<td class="tocPageNum">440</td> -</tr> -<tr> -<td class="tocDivNum">89.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s89" id="xd30e1354">Genonsgwa</a> </td> -<td class="tocPageNum">441</td> -</tr> -<tr> -<td class="tocDivNum">90.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s90" id="xd30e1363">Bald Eagle sends Mud Turtle around the world</a> </td> -<td class="tocPageNum">450</td> -</tr> -<tr> -<td class="tocDivNum">91.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s91" id="xd30e1373">The poor hunter and Djogeon</a> </td> -<td class="tocPageNum">452</td> -</tr> -<tr> -<td class="tocDivNum">92.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s92" id="xd30e1382">The man killed by the three hunters</a> </td> -<td class="tocPageNum">453</td> -</tr> -<tr> -<td class="tocDivNum">93.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s93" id="xd30e1391">Hinon and the Iroquois</a> </td> -<td class="tocPageNum">456</td> -</tr> -</table><p> -</p> -<p>TALES -</p> -<table class="tocList"> -<tr> -<td class="tocDivNum">94.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s94" id="xd30e1404">A shaman’s deed</a> </td> -<td class="tocPageNum">457</td> -</tr> -<tr> -<td class="tocDivNum">95.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s95" id="xd30e1413">Sʻhagodiyoweqgowa (modern)</a> </td> -<td class="tocPageNum">457</td> -</tr> -<tr> -<td class="tocDivNum">96.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s96" id="xd30e1422">Sʻhagodiyoweqgowa</a> </td> -<td class="tocPageNum">458</td> -</tr> -<tr> -<td class="tocDivNum">97.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s97" id="xd30e1431">The vampire skeleton</a> </td> -<td class="tocPageNum">458</td> -</tr> -</table><p> -</p> -<p>MYTHS -</p> -<table class="tocList"> -<tr> -<td class="tocDivNum">98.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s98" id="xd30e1444">A tale of the sky world</a> </td> -<td class="tocPageNum">460</td> -</tr> -<tr> -<td class="tocDivNum">99.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s99" id="xd30e1453">Sʻhagodiyoweqgowa and Hotʻhoh</a> </td> -<td class="tocPageNum">462</td> -</tr> -<tr> -<td class="tocDivNum">100.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s100" id="xd30e1462">The morning star and the cannibal wife</a> </td> -<td class="tocPageNum">464</td> -</tr> -<tr> -<td class="tocDivNum">101.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s101" id="xd30e1471">The woman and the cannibal thunder</a> </td> -<td class="tocPageNum">469</td> -</tr> -<tr> -<td class="tocDivNum">102.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s102" id="xd30e1480">Gaqga and Sgagedi</a> </td> -<td class="tocPageNum">472</td> -</tr> -<tr> -<td class="tocDivNum">103.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s103" id="xd30e1489">Dagwanoenyent and Gaasyendietʻha</a> </td> -<td class="tocPageNum">474</td> -</tr> -<tr> -<td class="tocDivNum">104.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s104" id="xd30e1498">Dagwanoenyentgowa Sʻhagodigendji and Yenonsgwa</a> </td> -<td class="tocPageNum">481</td> -</tr> -<tr> -<td class="tocDivNum">105.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s105" id="xd30e1507">The twelve brothers and their uncle, Dagwanoenyent</a> </td> -<td class="tocPageNum">485</td> -</tr> -<tr> -<td class="tocDivNum">106.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s106" id="xd30e1516">Ongwe Ias and his brother, Dagwanoenyent</a> </td> -<td class="tocPageNum">488</td> -</tr> -</table><p> -</p> -<p>MEDICAL NOTE -</p> -<table class="tocList"> -<tr> -<td class="tocDivNum">107.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s107" id="xd30e1529">Notes on the medicine nikahnegaah</a> </td> -<td class="tocPageNum">491</td> -</tr> -</table><p> -</p> -<p><span class="sc">Part 2. Seneca Legends and Myths, Collected by J. N. B. Hewitt</span> -</p> -<table class="tocList"> -<tr> -<td class="tocDivNum">108.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s108" id="xd30e1544">The legend of Hayanowe (He-the-fleet-footed)</a> </td> -<td class="tocPageNum">495</td> -</tr> -<tr> -<td class="tocDivNum">109.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s109" id="xd30e1553">Oñgweʻ Hañgesʹʻhäʼ and Gajihsondis (Skin-of-man and Spike-hitter)</a> </td> -<td class="tocPageNum">501</td> -</tr> -<tr> -<td class="tocDivNum">110.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s110" id="xd30e1562">Gajihsondis, the Amulet-hitter</a> </td> -<td class="tocPageNum">519</td> -</tr> -<tr> -<td class="tocDivNum">111.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s111" id="xd30e1571">The legend of Honenhineh and his younger brothers</a> </td> -<td class="tocPageNum">525</td> -</tr> -<tr> -<td class="tocDivNum">112.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s112" id="xd30e1580">The legend of Godasiyo</a> </td> -<td class="tocPageNum">537</td> -</tr> -<tr> -<td class="tocDivNum">113.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s113" id="xd30e1589">A legend of an anthropomorphic tribe of rattlesnakes</a> </td> -<td class="tocPageNum">539</td> -</tr> -<tr> -<td class="tocDivNum">114.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s114" id="xd30e1598">The twins: grandsons of Gahoⁿʻdjiʼdāʹʻhoⁿk</a> </td> -<td class="tocPageNum">543</td> -</tr> -<tr> -<td class="tocDivNum">115.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s115" id="xd30e1607">The legend of the misogamist</a> </td> -<td class="tocPageNum">555</td> -</tr> -<tr> -<td class="tocDivNum">116.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s116" id="xd30e1616">The acts of the seventh son, Djĕñgoʹʻseʻ</a> </td> -<td class="tocPageNum">565</td> -</tr> -<tr> -<td class="tocDivNum">117.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s117" id="xd30e1625">The legend of Hodadeñon and his elder sister</a> </td> -<td class="tocPageNum">573</td> -</tr> -<tr> -<td class="tocDivNum">118.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s118" id="xd30e1634">The legend of Gādjĭsʹdodoʻ and Sʻhogoⁿʻʹgwāʼs</a> </td> -<td class="tocPageNum">586</td> -</tr> -<tr> -<td class="tocDivNum">119.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s119" id="xd30e1644">The legend of Deodyatgaowen (Deodiăʼtgaōʹweĕⁿʻ = His-body-is-bifid or two-cleft)</a> </td> -<td class="tocPageNum">607</td> -</tr> -<tr> -<td class="tocDivNum">120.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s120" id="xd30e1653">An address of thanksgiving to the powers of the Master of Life</a> </td> -<td class="tocPageNum">632</td> -</tr> -<tr> -<td class="tocDivNum">121.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s121" id="xd30e1662">A corn legend and a flood story</a> </td> -<td class="tocPageNum">636</td> -</tr> -<tr> -<td class="tocDivNum">122.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s122" id="xd30e1671">The legend of man’s acquisition of corn</a> </td> -<td class="tocPageNum">642</td> -</tr> -<tr> -<td class="tocDivNum">123.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s123" id="xd30e1680">The bean woman (a fragment)</a> </td> -<td class="tocPageNum">648</td> -</tr> -<tr> -<td class="tocDivNum">124.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s124" id="xd30e1689">The legend of Onenha (the corn)</a> <span class="pageNum" id="pb42">[<a href="#pb42">42</a>]</span></td> -<td class="tocPageNum">649</td> -</tr> -<tr> -<td class="tocDivNum">125.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s125" id="xd30e1699">The origin of white corn, or kaneñhageñat</a> </td> -<td class="tocPageNum">652</td> -</tr> -<tr> -<td class="tocDivNum">126.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s126" id="xd30e1708">The origin of the Porcupine people or clan</a> </td> -<td class="tocPageNum">654</td> -</tr> -<tr> -<td class="tocDivNum">127.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s127" id="xd30e1717">The origin of the Bear songs and dances</a> </td> -<td class="tocPageNum">658</td> -</tr> -<tr> -<td class="tocDivNum">128.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s128" id="xd30e1726">The origin of the Pigeon songs and dances</a> </td> -<td class="tocPageNum">663</td> -</tr> -<tr> -<td class="tocDivNum">129.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s129" id="xd30e1735">The legend of Hahadodagwatʻha</a> </td> -<td class="tocPageNum">666</td> -</tr> -<tr> -<td class="tocDivNum">130.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s130" id="xd30e1745">The story of Hahskwahot (= It-standing-stone)</a> </td> -<td class="tocPageNum">680</td> -</tr> -<tr> -<td class="tocDivNum">131.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s131" id="xd30e1754">The legend of Genonsgwa</a> </td> -<td class="tocPageNum">681</td> -</tr> -<tr> -<td class="tocDivNum">132.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s132" id="xd30e1763">The legend of the Stone Coats (<span class="corr" id="xd30e1765" title="Source: Geno sgwa">Genonsgwa</span>)</a> </td> -<td class="tocPageNum">682</td> -</tr> -<tr> -<td class="tocDivNum">133.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s133" id="xd30e1775">The story of the white pigeon, the chief of the pigeons</a> </td> -<td class="tocPageNum">694</td> -</tr> -<tr> -<td class="tocDivNum">134.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s134" id="xd30e1784">The weeping of the Corn, and Bean, and Squash people</a> </td> -<td class="tocPageNum">701</td> -</tr> -<tr> -<td class="tocDivNum">135.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s135" id="xd30e1793">Sʻhagowenotʻha, the spirit of the tides</a> </td> -<td class="tocPageNum">705</td> -</tr> -<tr> -<td class="tocDivNum">136.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s136" id="xd30e1802">Sʻhagowenotʻha (text), with interlinear translation</a> </td> -<td class="tocPageNum">715</td> -</tr> -<tr> -<td class="tocDivNum">137.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s137" id="xd30e1811">The legend of Doädanegeñ and Hotkwisdadegeña</a> </td> -<td class="tocPageNum">743</td> -</tr> -<tr> -<td class="tocDivNum">138.</td> -<td class="tocDivTitle" colspan="7"> <a href="#s138" id="xd30e1820">The legend of Doädanegeñ and Hotkwisdadegeña (text), with interlinear translation</a> </td> -<td class="tocPageNum">756</td> -</tr> -</table><p> -</p> -<p><span class="sc">Notes</span> <span class="tocPageNum">791</span> -<span class="pageNum" id="pb43">[<a href="#pb43">43</a>]</span></p> -</div> -</div> -</div> -<div class="body"> -<div class="div0 part"> -<h2 class="main">SENECA FICTION, LEGENDS, AND MYTHS</h2> -<p class="first xd30e518">Collected by <span class="sc">Jeremiah Curtin</span> and <span class="sc">J. N. B. Hewitt</span>; edited by <span class="sc">J. N. B. Hewitt</span> -</p> -<div class="div1 introduction"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">INTRODUCTION</h2> -</div> -<div class="divBody"> -<div class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="sc">The Seneca</span></h3> -</div> -<div class="divBody"> -<p class="first">The following brief description of the Seneca is taken, with slight alterations, from -the article on that tribe in the Handbook of American Indians: -</p> -<blockquote> -<p class="first">The Seneca (= <i>Place of the Stone</i>) are a noted and influential tribe of the Iroquois, or the so-called Five Nations -of New York. When first known they occupied a region in central New York, lying between -the western watershed of the Genesee r. and the lands of the Cayuga about Seneca lake, -having their council fire at Tsonontowan, near Naples, in Ontario co. After the political -destruction of the Erie and Neuters, about the middle of the 17th century, the Seneca -and other Iroquois people carried their settlements westward to L. Erie and southward -along the Alleghany into Pennsylvania. They are now settled chiefly on the Allegany, -Cattaraugus, and Tonawanda res., N. Y., and some live on Grand River res., Ontario. -Various local bands have been known as Buffalo, Tonawanda, and Cornplanter Indians; -and the Mingo, formerly in Ohio, have become officially known as Seneca from the large -number of that tribe among them. -</p> -<p>In the third quarter of the 16th century the Seneca was the last but one of the Iroquois -tribes to give its suffrage in favor of the abolition of murder and war, the suppression -of cannibalism, and the establishment of the principles upon which the League of the -Iroquois was founded. However, a large division of the tribe did not adopt at once -the course of the main body, but, on obtaining coveted privileges and prerogatives, -the recalcitrant body was admitted as a constituent member in the structure of the -League. The two chiefships last added to the quota of the Seneca were admitted on -condition of their exercising functions belonging to a sergeant-at-arms of a modern -legislative body as well as those belonging to a modern secretary of state for foreign -affairs, in addition to their duties as federal chieftains; indeed, they became the -warders of the famous “Great Black Doorway” of the League of the Iroquois, called -<i lang="see">Kaʻnhoʻhwădjiʼgōʹnăʻ</i> by the Onondaga. -</p> -<p>In historical times the Seneca have been by far the most populous of the five tribes -originally composing the League of the Iroquois. The Seneca belong in the federal -organization to the tribal phratry known by the political name <i>Hoñdoñnīsʹʻĕⁿʼ</i>, meaning, ‘they are clansmen of the fathers,’ of which the Mohawk are the other member, -when the tribes are organized as a federal council; but when ceremonially organized -the Onondaga also belong to this phratry. In the federal council the Seneca are represented -by eight federal chiefs, but two of these were added to the original six present <span class="pageNum" id="pb44">[<a href="#pb44">44</a>]</span>at the first federal council, to give representation to that part of the tribe which -had at first refused to join the League. Since the organization of the League of the -Iroquois, approximately in the third quarter of the 16th century, the number of Seneca -clans, which are organized into two phratries for the performance of both ceremonial -and civil functions, have varied. The names of the following nine have been recorded: -Wolf, <i lang="see">Hoñnatʻhaiioñʹnĭʻ</i>; Bear, <i>Hodidjioñniʹʼgā</i>; Beaver, <i lang="see">Hodigĕⁿʹʼgegāʼ</i>; Turtle, <i lang="see">Hadiniăʹʻdĕñʻ</i>; Hawk, <i lang="see">Hadisʻhweⁿʹʼgaiiuʼ</i>; Sandpiper, <i lang="see">Hodiʼneʻsiʹiuʼ</i>, sometimes also called Snipe, Plover, and <span class="corr" id="xd30e1891" title="Source: Killdee">Killdeer</span>; Deer, <i lang="see">Hadinioñʹgwaiiuʼ</i>; Doe, <i lang="see">Hodinoⁿʹʼdeogāʼ</i>, sometimes <i lang="see">Hoñnoñtʹgoñdjĕⁿʻ</i>; Heron, <i lang="see">Hodidaioⁿʹʼgāʼ</i>. In a list of clan names made in 1838 by Gen. Dearborn from information given him -by Mr Cone, an interpreter of the Tonawanda band, the Heron clan is called the Swan -clan with the native name given above. Of these clans only five had an unequal representation -in the federal council of the League; namely, the Sandpiper, three, the Turtle, two, -the Hawk, one, the Wolf, one, and the Bear, one. -</p> -<p>One of the earliest known references to the ethnic name Seneca is that on the Original -Carte Figurative, annexed to the Memorial presented to the States-General of the Netherlands, -Aug. 18, 1616, on which it appears with the Dutch plural as Sennecas. This map is -remarkable also for the first known mention of the ancient Erie, sometimes called -Gahkwas or Kahkwah; on this map they appear under the name last cited, <i>Gachoi</i> (ch = kh), and were placed on the <span class="sc">N.</span> side of the <span class="sc">W.</span> branch of the Susquehanna. The name did not originally belong to the Seneca, but -to the Oneida, as the following lines will show. -</p> -<p>In the early part of December, 1634, three Dutchmen made a journey (the itinerary -of which was duly recorded in a Journal<a class="noteRef" id="xd30e1919src" href="#xd30e1919">1</a>) in the interests of the fur-trade from Fort Orange, now Albany, N. Y., to the Mohawk -and the “Sinnekens” to thwart French intrigue there. Strictly speaking, the latter -name designated the Oneida, but at this time it was a general name, usually comprising -the Onondaga, the Cayuga, and the Seneca, in addition. At that period the Dutch and -the French commonly divided the Five Iroquois tribes into two identical groups; to -the first, the Dutch gave the name Maquas (Mohawk), and to the latter, Sinnekens (Seneca, -the final <i>-ens</i> being the Dutch genitive plural), with the connotation of the four tribes mentioned -above. The French gave to the latter group the general name “<span lang="fr">les Iroquois Superieurs</span>”, “<span lang="fr">les Hiroquois d’eu haut</span>”, i.e. the Upper Iroquois, “<span lang="fr">les Hiroquois des pays plus hauts, nommés Sontouaheronnons</span>” (literally, ‘the Iroquois of the upper country, called Sontouaheronnons’), the latter -being only another form of “<span lang="fr">les Tsonnontouans</span>” (the Seneca); and to the first group the designations “<span lang="fr">les Iroquois inférieurs</span>” (the Lower Iroquois), and “<span lang="fr">les Hiroquois d’en bas, nommés Agnechronnons</span>” (the Mohawk; literally, ‘the Iroquois from below, named Agnechronnons’). This geographical -rather than political division of the Iroquois tribes, first made by Champlain and -the early Dutch at Ft<span class="corr" title="Not in source">.</span> Orange, prevailed until about the third quarter of the 17th century. Indeed, Governor -Andros, two years after Greenhalgh’s visit to the several tribes of the Iroquois in -1677, still wrote, “Ye Oneidas deemed ye first nation of sineques:” The Journal of -the Dutchmen, <span class="pageNum" id="pb45">[<a href="#pb45">45</a>]</span>mentioned above, records the interesting fact that during their visit to the tribes -they celebrated the New Year of 1635 at a place called <i>Enneyuttehaga</i> or <i>Sinnekens</i>. The first of these names was the Iroquois, and the second, the Mohegan, name for -the place, or, preferably, the Mohegan translation of the Iroquois name. The Dutch -received their first knowledge of the Iroquois tribes through the Mohegan. The name -<i>Enneyuttehaga</i> is evidently written for <i lang="see">Onĕñiuteʼagāʹʼgeʻ</i>, ‘at the place of the people of the standing (projecting) stone.’ At that date this -was the chief town of the Oneida. The Dutch Journal identifies the name <i>Sinnekens</i> with this town, which is presumptive evidence that it is the Mohegan rendering of -the Iroquois local name <i lang="see">Onĕñʹiuteʼ</i>, ‘it is a standing or projecting stone’, employed as an ethnic appellative. The derivation -of <i>Sinnekens</i> from Mohegan appears to be as follows: <i>aʻsinni</i>, ‘a stone, or rock’, <i>-ika</i> or <i>-iga</i>, denotive of ‘place of’, or ‘abundance of’, and the final <i>-ens</i> supplied by the Dutch genitive plural ending, the whole Mohegan synthesis meaning -‘place of the standing stone’; and with a suitable pronominal affix, like <i>o-</i> or <i>wă-</i>, which was not recorded by the Dutch writers, the translation signifies, ‘they are -of the place of the standing stone.’ This etymology is confirmed by the Delaware name, -<i>Wʼtassone</i>, for the Oneida, which has a similar derivation. The initial <i>w-</i> represents approximately an <i>o</i>-sound, and is the affix of verbs and nouns denotive of the third person; the intercalary -<i>-t-</i> is merely euphonic, being employed to prevent the coalescence of the two vowel sounds; -and it is evident that <i>assone</i> is only another form of <i>aʻsinni</i>, ‘stone’, cited above. Hence it appears that the Mohegan and Delaware names for the -Oneida are cognate in derivation and identical in signification. Heckewelder erroneously -translated <i>Wʼtassone</i> by ‘stone pipe makers.’ -</p> -<p>Thus, the Iroquois <i lang="see">Onĕñiuteʼāʹgăʼ</i>, the Mohegan <i>Sinnekens</i>, and the Delaware <i>Wʼtassone</i> are synonymous and are homologous in derivation. But the Dutch, followed by other -Europeans, used the Mohegan term to designate a group of four tribes, to only one -of which, the Oneida, was it strictly applicable. The name <i>Sinnekens</i>, or <i>Sennecaas</i> (Visscher’s map, ca. 1660), became the tribal name of the Seneca by a process of -elimination which excluded from the group and from the connotation of the general -name the nearer tribes as each with its own proper native name became known to the -Europeans. Obviously, the last remaining tribe of the group would finally acquire -as its own the general name of the group. The Delaware name for the Seneca was <i>Me<sub>x</sub>a<sub>x</sub>tĭnʹnĭ</i> (the <i>Maechachtinni</i> of Heckewelder), which signifies ‘great mountain’; this is, of course, a Delaware -rendering of the Iroquois name for the Seneca, <i lang="see">Djiionoñdowānĕñʹʻākă</i>, or <i lang="see">Djiionoñdowānĕñʻroñʹnoⁿʼ</i>, ‘People of the Great Mountain.’ This name appears disguised as <i>Trudamani</i> (Cartier, 1534–35), <i>Entouhonorons</i>, <i>Chouontouaroüon</i> = <i>Chonontouaronon</i> (Champlain, 1615), <i>Onentouaronons</i> (Champlain, 1627), and <i>Tsonontouan</i> or <i>Sonontouan</i> (Jes. Rel., passim). -</p> -<p>Previous to the defeat and despoliation of the Neuters in 1651 and the Erie in 1656, -the Seneca occupied the territory drained by Genesee r., eastward to the lands of -the Cayuga along the line of the watershed between Seneca and Cayuga lakes. -</p> -<p>The political history of the Seneca is largely that of the League of the Iroquois, -although owing to petty jealousies among the various tribes the Seneca, like the others, -sometimes acted independently in their dealings with aliens. But their independent -action appears never to have been a serious and deliberate rupture of the bonds uniting -them with the federal government of the League, thus vindicating the wisdom and foresight -of its founders in permitting every tribe to retain and exercise a large measure of -autonomy in the structure of the federal government. It was sometimes apparently imperative -<span class="pageNum" id="pb46">[<a href="#pb46">46</a>]</span>that one of the tribes should enter into a treaty or other compact with its enemies, -while the others might still maintain a hostile attitude toward the alien contracting -party. -</p> -<p>During 1622 the Montagnais, the Algonkin, and the Hurons sought to conclude peace -with the Iroquois (<i>Yroquois</i> = Mohawk division?), because “they were weary and fatigued with the wars which they -had had for more than 50 years.” The armistice was concluded in 1624, but was broken -by the continued guerrilla warfare of the Algonkin warriors; for this reason the Seneca -(“<span lang="fr">Ouentouoronons d’autre nation, amis desdits Yrocois</span>”) killed in the “village of the Yrocois” the embassy composed of a Frenchman, Pierre -Magnan, and three Algonquian ambassadors. This resulted in the renewal of the war. -So in Sept<span class="corr" title="Not in source">.</span> 1627, the Iroquois, including the Seneca, declared war against the Indians and the -French on the St. Lawrence and its northern affluents by sending various parties of -warriors against them. -</p> -<p>From the Jesuit Relation for 1635 (p. 34, 1858) it is learned that the Seneca, after -defeating the Hurons in the spring of 1634, made peace with them. The Hurons in the -following year sent an embassy to Sonontouan, the chief town of the Seneca, to ratify -the peace, and while there learned that the Onondaga, the Oneida, the Cayuga, and -the Mohawk were desirous of becoming parties to the treaty. -</p> -<p>In 1639 the war was renewed by the Hurons, who in May captured 12 prisoners from the -Seneca, then regarded as a powerful people. The war continued with varying success. -The Jesuit Relation for 1641 (p. 75, 1858) says the Seneca were the most feared of -the enemies of the Hurons, and that they were only one day’s journey from Ongniaahra -(Niagara), the most easterly town of the Neuters.<a class="noteRef" id="xd30e2062src" href="#xd30e2062">2</a> The Relation for 1643 (p. 61) says that the Seneca (i.e. “<span lang="fr">les Hiroquois d’en haut</span>”), including the Cayuga, the Oneida, and the Onondaga, equaled, if they did not exceed, -in number and power the Hurons, who previously had had this advantage; and that the -Mohawk at this time had three villages with 700 or 800 men of arms who possessed 300 -arquebuses that they had obtained from the Dutch and which they used with skill and -boldness. According to the Jesuit Relation for 1648 (p. 49, 1858), 300 Seneca attacked -the village of the Aondironnon, and killed or captured as many of its inhabitants -as possible, although this people were a dependency of the Neuters who were at peace -with the Seneca at this time. This affront nearly precipitated war between the Iroquois -and the Neuters.<a class="noteRef" id="xd30e2071src" href="#xd30e2071">3</a> -</p> -<p>The Seneca warriors composed the larger part of the Iroquois warriors who in 1648–49 -assailed, destroyed, and dispersed the Huron tribes; it was likewise they who in 1649 -sacked the chief towns of the Tionontati, or Tobacco tribe; and the Seneca also took -a leading part in the defeat and subjugation of the Neuters in 1651 and of the Erie -in 1656. From the Journal des PP. Jésuites for 1651–52 (Jes. Rel., Thwaites’ ed., -<span class="sc">XXXVII</span>, 97, 1898) it is learned that in 1651 the Seneca, in waging war against the Neuters, -had been so signally defeated that their women and children were compelled to flee -from Sonontowan, their capital, to seek refuge among the neighboring Cayuga. -<span class="pageNum" id="pb47">[<a href="#pb47">47</a>]</span></p> -<p>In 1652 the Seneca were plotting with the Mohawk to destroy and ruin the French settlements -on the St. Lawrence. Two years later the Seneca sent an embassy to the French for -the purpose of making peace with them, a movement which was probably brought about -by their rupture with the Erie. But the Mohawk not desiring peace at that time with -the French, perhaps on account of their desire to attack the Hurons on Orleans id., -murdered two of the three Seneca ambassadors, the other having remained as a hostage -with the French. This act almost resulted in war between the two hostile tribes; foreign -affairs, however, were in such condition as to prevent the beginning of actual hostility. -On Sept. 19, 1655, Fathers Chaumonot and Dablon, after pressing invitations to do -so, started from Quebec to visit and view the Seneca country, and to establish there -a French habitation and teach the Seneca the articles of their faith. -</p> -<p>In 1657 the Seneca, in carrying out the policy of the League to adopt conquered tribes -upon submission and the expression of a desire to live under the form of government -established by the League, had thus incorporated eleven different tribes into their -body politic. -</p> -<p>In 1652 Maryland bought from the Minqua, or Susquehanna Indians, i.e. the Conestoga, -all their land claims on both sides of Chesapeake bay up to the mouth of Susquehanna -r. In 1663, 800 Seneca and Cayuga warriors from the Confederation of the Five Nations -were defeated by the Minqua, aided by the Marylanders. The Iroquois did not terminate -their hostilities until famine had so reduced the Conestoga that in 1675, when the -Marylanders had disagreed with them and had withdrawn their alliance, the Conestoga -were completely subdued by the Five Nations, who thereafter claimed a right to the -Minqua lands to the head of Chesapeake bay. -</p> -<p>In 1744 the influence of the French was rapidly gaining ground among the Seneca; meanwhile -the astute and persuasive Col. Johnson was gradually winning the Mohawk as close allies -of the British, while the Onondaga, the Cayuga, and the Oneida, under strong pressure -from Pennsylvania and Virginia, sought to be neutral. -</p> -<p>In 1686, 200 Seneca warriors went <span class="sc">W.</span> against the Miami, the Illinois in the meantime having been overcome by the Iroquois -in a war lasting about five years. In 1687 the Marquis Denonville assembled a great -horde of Indians from the region of the upper lakes and from the St. Lawrence—Hurons, -Ottawa, Chippewa, <span class="corr" id="xd30e2099" title="Source: Missisauga">Mississauga</span>, Miami, Illinois, Montagnais, Amikwa, and others—under Durantaye, DuLuth, and Tonti, -to serve as an auxiliary force to about 1,200 French and colonial levies, to be employed -in attacking and destroying the Seneca. Having reached Irondequoit, the Seneca landing-place -on L. Ontario, Denonville built there a stockade in which he left a garrison of 440 -men. Thence advancing to attack the Seneca villages, he was ambushed by 600 or 800 -Seneca, who charged and drove back the colonial levies and their Indian allies, and -threw the veteran regiments into disorder. Only by the overwhelming numbers of his -force was the traitorous Denonville saved from disastrous defeat. -</p> -<p>In 1763, at Bloody Run and the Devil’s Hole, situated on Niagara r. about 4 m. below -the falls, the Seneca ambushed a British supply train on the portage road from Ft -Schlosser to Ft Niagara, only three escaping from a force of nearly 100. At a short -distance from this place the same Seneca ambushed a British force composed of two -companies of troops who were hastening to the aid of the supply train, only eight -of whom escaped massacre. These bloody and harsh measures were the direct result of -the general unrest of the Six Nations and the western tribes, arising from the manner -of the recent occupancy of the posts by the British, after the surrender of Canada -by the French <span class="pageNum" id="pb48">[<a href="#pb48">48</a>]</span>on Sept. 8, 1760. They contrasted the sympathetic and bountiful paternalism of the -French régime with the neglect and niggardliness that characterized the British rule. -Such was the state of affairs that on July 29, 1761, Sir Wm. Johnson wrote to General -Amherst: “I see plainly that there appears to be an universal jealousy amongst every -nation, on account of the hasty steps they look upon we are taking towards getting -possession of this country, which measures, I am certain, will never subside whilst -we encroach within the limits which you may recollect have been put under the protection -of the King in the year 1726, and confirmed to them by him and his successors ever -since and by the orders sent to the governors not to allow any one of his subjects -settling thereon … but that it should remain their absolute property.” But, by the -beginning of the American Revolution, so well had the British agents reconciled them -to the rule of Great Britain that the Seneca, together with a large majority of the -people of the Six Nations, notwithstanding their pledges to the contrary, reluctantly -espoused the cause of the British against the colonies. Consequently they suffered -retribution for their folly when Gen. Sullivan, in 1779, after defeating their warriors, -burned their villages and destroyed their crops. -</p> -<p>There is no historical evidence that the Seneca who were on the Ohio and the s. shore -of L. Erie in the 18th and 19th centuries were chiefly an outlying colony from the -Iroquois tribe of that name dwelling in New York. The significant fact that in historical -times their affiliations were never with the Iroquois, but rather with tribes usually -hostile to them, is to be explained on the presumption that they were rather some -remnant of a subjugated tribe dependent on the Seneca and dwelling on lands under -the jurisdiction of their conquerors. It is a fair inference that they were largely -subjugated Erie and Conestoga. -</p> -<p>The earliest estimates of the numbers of the Seneca, in 1660 and 1677, give them about -5,000. Later estimates of the population are: 3,500 (1721); 1,750 (1736); 5,000 (1765); -3,250 (1778); 2,000 (1783); 3,000 (1783), and 1,780 (1796). In 1825 those in New York -were reported at 2,325. In 1850, according to Morgan, those in New York numbered 2,712, -while about 210 more were on Grand River res. in Canada. In 1909 those in New York -numbered 2,749 on the three reservations, which, with those on Grand r., Ontario, -would give them a total of 2,962. The proportion of Seneca now among the 4,071 Iroquois -at Caughnawaga, St Regis, and Lake of Two Mountains, Quebec, can not be estimated.</p> -</blockquote><p> -</p> -</div> -</div> -<div class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="sc">Characterization of Contents</span></h3> -</div> -<div class="divBody"> -<p class="first">The Seneca material embodied in the following pages consists of two parts. -</p> -<p>Part 1 comprises the matter recorded in the field by the late Jeremiah Curtin in 1883, -1886, and 1887 on the Cattaraugus reservation, near Versailles, New York, including -tales, legends, and myths, several being translations of texts belonging to this collection -made by the editor. This work of Mr. Curtin represents in part the results of the -first serious attempt to record with satisfactory fullness the folklore of the Seneca. -</p> -<p>The material consists largely of narratives or tales of fiction—naïve productions -of the story-teller’s art which can lay no claim to be called myths, although undoubtedly -they contain many things that characterize myths—narratives of the power and deeds -of one or more of the personified active forces or powers immanent in and <span class="pageNum" id="pb49">[<a href="#pb49">49</a>]</span>expressed by phenomena or processes of nature in human guise or in that of birds or -beasts. They do not refer to the phenomena personified as things unique, but as equaled -or fully initiated by human personages made potent by <i>orenda</i>, or magic power, hence they describe a period long after the advent of man on earth, -and in this respect do not exhibit the character of myths. -</p> -<p>Again, in some of the narratives the same incident or device appears as common property; -that is to say, these several stories employ the same episode for the purpose of expansion -and to glorify the hero as well as his prowess. An instance in point is that in which -the hero himself, or others at his order, gathers the bones of the skeletons of other -adventurous heroes like himself, who failed in the tests of <i>orenda</i> and so forfeited their lives to the challenger, and, hastily placing them in normal -positions with respect to one another, quickens them by exclaiming, “This tall hickory -tree will fall on you, brothers, unless you arise at once,” while pushing against -the tree itself. Sometimes it is a tall pine that so figures in these accounts. Again, -a pupil of a sorcerer or a noted witch is forbidden to go in a certain direction, -while permission is given to go in any other direction. But at a certain time the -budding hero or champion wizard goes surreptitiously in the forbidden direction, and -at once there is collision between his <i>orenda</i>, or magic power, and that of the well-known wizards and sorcerers dwelling in that -quarter. This pupil is usually the only living agent for the preservation of the <i>orenda</i> of some noted family of wizards or witches. The hero, after performing certain set -tasks, overcomes the enemies of his family and then brings to life those of his kindred -who failed in the deadly strife of <i>orendas</i>. -</p> -<p>The identifications and interpretative field notes accompanying Mr. Curtin’s material -by some mischance were not made a part of the present collection. Their loss, which -has added greatly to the work of the editor, is unfortunate, as Mr. Curtin possessed -in so marked a degree the power of seizing readily the motive and significance of -a story that his notes undoubtedly would have supplied material for the intelligent -explanation and analysis of the products of the Indian mind contained in this memoir. -</p> -<p>The texts recorded in the Seneca dialect by Mr. Curtin were very difficult to read, -as they had been recorded with a lead pencil and had been carried from place to place -until they were for the greater part almost illegible. The fact that these texts were -the rough field notes of Mr. Curtin, unrevised and unedited, added to the difficulty -of translating them. Fortunately, in editing a large portion of one of these manuscripts, -the editor had the assistance of his niece, Miss Caroline G. C. Hewitt, who speaks -fluently the Seneca dialect of the Iroquois languages. -<span class="pageNum" id="pb50">[<a href="#pb50">50</a>]</span></p> -<p>Part 2 also consists of Seneca legends and myths, which are translations made expressly -for this work from native texts recorded by Mr. Hewitt in the autumn of 1896. Two -of the texts so translated appear here, revised and edited, with a closely literal -interlinear translation in English. The matter of Part 2 constitutes about two-fifths -of the whole, containing only 31 items, while there are 107 in Part 1; but the latter -narratives are uniformly much longer than the former. -</p> -<p>The Seneca informants of Mr. Hewitt in the field were Mr. Truman Halftown, Mr. John -Armstrong, and Chief Priest Henry Stevens, all of the Cattaraugus Reservation, N. Y. -These worthy men, who have all passed away, were uniformly patient, kind, and interested. -They were men whose faith in the religion of their ancestors ennobled them with good -will, manliness, and a desire to serve. -</p> -<p>Special attention is drawn to the freedom of these Seneca narratives from coarseness -of thought and expression, although in some respectable quarters obscenity seems to -be regarded as a dominant characteristic of American Indian myths and legendary lore. -This view is palpably erroneous and unjust, because it is founded on faulty and inadequate -material; it is, moreover, governed largely by the personal equation. -</p> -<p>To form an impartial and correct judgment of the moral tone of the myths and legends -of the American Indian, a distinction must be made between myths and legends on the -one hand and tales and stories which are related primarily for the indecent coarseness -of their thought and diction on the other; for herein lies the line of demarcation -between narratives in which the rare casual references to indelicate matters are wholly -a secondary consideration and not the motives of the stories, and those ribald tales -in which the evident motive is merely to pander to depraved taste by detailing the -coarse, the vulgar, and the filthy in life. -</p> -<p>It is, indeed, a most unfortunate circumstance in the present study of the spoken -literature of the North American Indians that the headlong haste and nervous zeal -to obtain bulk rather than quality in collecting and recording it are unfavorable -to the discovery and acquisition of the philosophic and the poetic legends and myths -so sacred to these thoughtful people. The inevitable result of this method of research -is the wholly erroneous view of the ethical character of the myths and legends and -stories of the American Indian, to which reference has already been made. The lamentable -fact that large portions of some collections of so-called American Indian tales and -narratives consist for the greater part of coarse, obscene, and indelicate recitals -in no wise shows that the coarse and the indelicate were the primary motives in the -sacred lore of the people, but it does indicate the need of clean-minded collectors -of these narratives, men <span class="pageNum" id="pb51">[<a href="#pb51">51</a>]</span>who know that the obscene can not be the dominant theme of the legendary lore of any -people. Such men will take the necessary time and trouble to become sufficiently acquainted -with the people whose literature they desire to record to gain the confidence and -good will of the teachers and the wise men and women of the community, because these -are the only persons capable of giving anything like a trustworthy recital of the -legendary and the poetic narratives and the sacred lore of their people. -</p> -<p>Should one attempt to acquire standard specimens of the literature of the white people -of America by consulting corner loafers and their ilk, thereby obtaining a mass of -coarse and obscene tales and stories wholly misrepresenting the living thought of -the great mass of the white people of the country, the procedure would in no wise -differ, seemingly, from the usual course pursued by those who claim to be collecting -the literature of the American Indian people by consulting immature youth, agency -interpreters, and other uninformed persons, rather than by gaining the confidence -of and consulting the native priests and shamans and statesmen. -</p> -<p>To claim that in American Indian communities their story-tellers, owing to alleged -Christian influence, are editing the mythic tales and legends of their people into -a higher moral tone is specious and is a sop thrown to religious prejudice for the -purpose of giving color to the defense of an erroneous view of the moral tone of such -myths and legends. -</p> -<p>It is notorious that in this transition period of American Indian life the frontiersman -and the trader on the borderland have not been in general of such moral character -as to reflect the highest ideals in thought or action. Few genuine native legends -and myths show any so-called “moral” revision from contact with “white people.” It -is, of course, undeniable that the coarse, the rude, and the vulgar in word, thought, -and deed are very real and ever-present elements in the life of every so-called Christian -community; and they are present in every other community. But this fact does not at -all argue that it is useful to collect and record in detail the narratives of these -indecent aspects of life in any community, because the wholesome, the instructive, -and the poetic and beautiful are, forsooth, far more difficult to obtain. -</p> -<p>Except in the case of novices in the work it may be stated that the moral tone or -quality of the mythic and legendary material collected in any community is measurably -an unconscious reflex of the mental and moral attitude of the collector toward the -high ideals of the race. -</p> -<p>It is a pleasure to make reference here to the work of Mr. Frank Hamilton Cushing, -Dr. Washington Matthews, and Mr. Jeremiah Curtin, who, in order to study with discrimination -and sympathy the <span class="pageNum" id="pb52">[<a href="#pb52">52</a>]</span>spoken literature of the American Indians, took the necessary trouble to learn the -motif of the narratives of mythic and legendary origin of these people; hence they -did not feel it incumbent upon them to apologize for the moral tone of the legends -and myths they recorded and published, for their own mental attitude toward the wholesome, -the worthy, and the noble was such as to enable them to discover and to appreciate -the same qualities in the thinking of the people they studied. To expound like the -priest, to speak like the prophet, and to think like the myth-maker, were among the -gifts of these men which enabled them to understand the motives underlying the myths -and legends of the tribal men of the world, while they were at the same time fully -alive to the scientific use and value of these same poetic narratives when analyzed -and interpreted sympathetically. -</p> -<p>Mr. Curtin obtained his Seneca material from the following persons of the Seneca tribe, -many of whom have since died: Abraham Johnny-John, Solomon O’Bail, George Titus, John -Armstrong, Zachariah Jimeson, Andrew Fox, Henry Jacob, Henry Silverheels, Peter White, -Black Chief, and Phoebe Logan. He recorded an extensive vocabulary of the Seneca, -with which he had become familiar by intensive study of its structure. -</p> -<p>Mr. Curtin, with the mind of a master, fully grasped the importance and the paramount -significance of the intelligent collection, and the deeper sympathetic study, of legends -and myths in general, and of those of the American Indians in particular, in the final -establishment of the science of mythology. -</p> -<p>To the editor it is one of the delightful memories of his early official life to recall -the many instructive hours spent with Mr. Curtin in discussing the larger significance -and the deeper implications which are found in the intelligent study and interpretation -of legends, epics, and myths—the highest type of poetic and creative composition. -And for this reason he has so freely cited from the writings of Mr. Curtin the meaning -and the value which such a study and analysis had for Mr. Curtin and has for those -who like him will fully appreciate that “the Indian tales reveal to us a whole system -of religion, philosophy, and social polity. … the whole mental and social life of -the race to which they belong is evident in them.” -</p> -<p>The following quotations give all too briefly, perhaps, his philosophic views on these -questions in his own deft, inimitable way. It is believed that these citations will -enable the reader and the student to gain some clear idea of the pregnant lessons -Mr. Curtin drew from the analysis and interpretation of the legends and myths which -he recorded, as well as of his method of studying and expounding them. The Seneca -collection herewith presented forms only a small portion of his recorded mythic material. -</p> -<blockquote> -<p class="first">A few tens of years ago it was all-important to understand and explain the brotherhood -and blood-bond of Aryan nations, and their relation to the Semitic <span class="pageNum" id="pb53">[<a href="#pb53">53</a>]</span>race; to discover and set forth the meaning of that which in mental work, historic -strivings, and spiritual ideals ties the historic nations to one another. At the present -time this work is done, if not completely, at least measurably well, and a new work -awaits us, to demonstrate that there is a higher and a mightier bond, the relationship -of created things with one another, and their inseverable connection with That which -some men reverence as God, but which other men call the Unknowable, the Unseen. -</p> -<p>This new work, which is the necessary continuation of the first, and which alone can -give it completeness and significance, will be achieved when we have established the -science of mythology.<a class="noteRef" id="xd30e2164src" href="#xd30e2164">4</a></p> -</blockquote><p> -</p> -<p>Again, he asks: “How is this science from which men may receive such service to be -founded?” -</p> -<p>On this point Mr. Curtin is clear and instructive, maintaining that such a science -of mythology can be founded— -</p> -<blockquote> -<p class="first">In one way alone: by obtaining from races outside of the Aryan and Semitic their myths, -their beliefs, their view of the world; this done, the rest will follow as a result -of intelligent labor. But the great battle is in the first part of the work, for the -inherent difficulty of the task has been increased by Europeans, who have exterminated -great numbers among the best primitive races, partially civilized or rather degraded -others, and rendered the remainder distrustful and not easily approached on the subject -of their myths and ethnic beliefs. -</p> -<p>Its weightiest service will be rendered in the domain of religion, for without mythology -there can be no thorough understanding of any religion on earth, either in its inception -or its growth.<a class="noteRef" id="xd30e2175src" href="#xd30e2175">5</a></p> -</blockquote><p> -</p> -<p>The next citation shows Mr. Curtin’s complete mastery of the subject in hand, and -his conclusions are well worth the careful consideration of every student of mythic -and legendary lore. In reference to the collection of myths and tales and beliefs -he presents the following wise conclusions: -</p> -<blockquote> -<p class="first">There is everywhere a sort of selvage of short tales and anecdotes, small information -about ghosts and snakes, among all these races, which are <i>easily</i> obtained, and <i>most</i> Europeans seem to think that when they have collected <i>some</i> of <i>these trivial things</i> they have all that the given people possess. But they are greatly mistaken. <i>All these people have something better.</i> There was not a single stock of Indians in America which did not possess, in beautiful -forms, the elements of an extensive literature with a religion and philosophy which -would have thrown light on many beginnings of Aryan and Semitic thought, a knowledge -of which in so many cases is now lost to us, but which we hope to recover in time -… if civilized men instead of slaying “savages,” directly and indirectly, will treat -them as human beings, and not add to the labor of those workers who in the near future -will surely endeavor, singly or in small groups, to study the chief primitive races -of the earth and win from them, <i>not short insignificant odds and ends</i> of information but <i>great masses of material</i>; … these races possess in large volume some of the most beautiful productions of -the human mind, and facts that are not merely of great, but of unique, value.<a class="noteRef" id="xd30e2198src" href="#xd30e2198">6</a> -<span class="pageNum" id="pb54">[<a href="#pb54">54</a>]</span></p> -<p>But we have no tale in which it is clear who all the characters are; the modifying -influences were too great and long-continued to permit that. Though myth-tales are, -perhaps, more interesting … in their present form, they will have not their full interest -for science till it is shown who most of the actors are under their disguises. -</p> -<p>This is the nearest task of mythology. -</p> -<p>There are <i>masterpieces</i> in literature <i>filled with myths</i>, inspired with myth conceptions of many kinds, simply colored by the life of the -time and the nations among which these masterpieces were written and moulded to shape -by artists, made strong from the spirit of great, simple people, as unknown to us -as the nameless heroes who perished before Agamemnon. How much mythology is there -in the Iliad and the Odyssey, in the Æneid, in the Divine Comedy of Dante, in the -works of the other three great Italian poets? How much in Paradise Lost? How could -“King Lear” and “Midsummer Night’s Dream,” or the “Idylls of the King,” have been -written without Keltic mythology? Many of these literary masterpieces have not merely -myths in their composition as a sentence has words, but the earlier ones are enlarged -or modified myth-tales of those periods, while the later ones are largely modeled -on and inspired by the earlier.<a class="noteRef" id="xd30e2210src" href="#xd30e2210">7</a></p> -</blockquote><p> -</p> -<p>Again he declares: -</p> -<blockquote> -<p class="first">It should be remembered that whatever be the names of the myth-tale heroes at present, -the original heroes were not human. They were not men and women, though in most cases -the present heroes or heroines bear the names of men and women, or children; they -perform deeds which no man could perform, which only one of the forces of Nature could -perform, if it had the volition and desires of a person. This is the great cause of -wonderful deeds in myth-tales.<a class="noteRef" id="xd30e2218src" href="#xd30e2218">8</a></p> -</blockquote><p> -</p> -<p>With reference to the work already done in American Indian mythology, Mr. Curtin remarks: -</p> -<blockquote> -<p class="first">We have now in North America a number of groups of tales obtained from the Indians -which, when considered together, illustrate and supplement one another; they constitute, -in fact, a whole system. These tales we may describe as forming collectively the creation -myth of the New World.… In some cases, simple and transparent, it is not difficult -to recognize the heroes; they are distinguishable at once either by their names or -their actions or both. In other cases these tales are more involved, and the heroes -are not so easily known, because they are concealed by names and epithets. Taken as -a whole, however, the Indian tales are remarkably clear.<a class="noteRef" id="xd30e2226src" href="#xd30e2226">9</a></p> -</blockquote><p> -</p> -<p>As to the content of these American Indian tales and legends, Mr. Curtin says: -</p> -<blockquote> -<p class="first">What is the substance and sense of these Indian tales, of what do they treat? To begin -with, they give an account of how the present order of things arose in the world, -and are taken up with the exploits, adventures, and struggles of various elements, -animals, birds, reptiles, insects, plants, rocks, and other objects before they became -what they are.… According to the earliest tales of North America, this world was occupied, -prior to the appearance of man, by beings called variously “the first people,” “the -outside people,” or simply “people,”—the same term in all cases being used for people -that is applied to Indians at present. -<span class="pageNum" id="pb55">[<a href="#pb55">55</a>]</span></p> -<p>These people, who were very numerous, lived together for ages in harmony. There were -no collisions among them, no disputes during that period; all were in perfect accord. -In some mysterious fashion, however, each individual was changing imperceptibly; an -internal movement was going on. At last a time came when the differences were sufficient -to cause conflict, except in the case of a group to be mentioned hereafter, and struggles -began. These struggles were gigantic, for the “first people” had mighty power; they -had also wonderful perception and knowledge. They felt the approach of friends or -enemies even at a distance; they knew the thought in another’s heart. If one of them -expressed a wish, it was accomplished immediately; nay, if he even thought of a thing, -it was there before him. Endowed with such powers and qualities, it would seem that -their struggles would be endless and indecisive; but such was not the case. Though -opponents might be equally dextrous, and have the power or the wish or the word in -a similar degree, one of them would conquer in the end through wishing for more effective -and better things, and thus become the hero of a higher cause; that is, a cause from -which benefit would accrue to mankind, the coming race.<a class="noteRef" id="xd30e2239src" href="#xd30e2239">10</a> -</p> -<p>… Among living creatures, we are not to reckon man, for man does not appear in any -of those myth tales; they relate solely to extra-human existences, and describe the -battle and agony of creation, not the adventures of anything in the world since it -received its present form and office. According to popular modes of thought and speech, -all this would be termed the fall of the gods, for the “first people” of the Indian -tales correspond to the earliest gods of other races.<a class="noteRef" id="xd30e2244src" href="#xd30e2244">11</a> -</p> -<p>In the theory of spiritual evolution, worked out by the aboriginal mind of America, -all kinds of moral quality and character are represented as coming from an internal -movement through which the latent, unevolved personality of each individual of these -“first people,” or gods, is produced. Once that personality is produced, every species -of dramatic situation and tragic catastrophe follows as an inevitable sequence. There -is no more peace after that; there are only collisions followed by combats which are -continued by the gods till they are turned into all the things, animal, vegetable, -and mineral—which are either useful or harmful to man, and thus creation is accomplished. -During the period of struggles, the gods organize institutions, social and religious, -according to which they live. These are bequeathed to man; and nothing that an Indian -has is of human invention, all is divine. An avowed innovation, anything that we call -reform, anything invented by man<span class="corr" id="xd30e2249" title="Source: .">,</span> would be looked on as sacrilege, a terrible, an inexpiable crime. The Indian lives -in a world prepared by the gods, and follows in their footsteps—that is the only morality, -the one pure and holy religion.<a class="noteRef" id="xd30e2252src" href="#xd30e2252">12</a> -</p> -<p>This creation myth of the New World is a work of great value, for by aid of it we -can bring order into mythology, and reconstruct, at least in outline, and provisionally, -that early system of belief which was common to all races: a system which, though -expressed in many languages and in endlessly varying details, has one meaning, and -was, in the fullest sense of the word, one—a religion truly catholic and œcumenical, -for it was believed in by all people, wherever resident, and believed in with a vividness -of faith, and a sincerity of attachment, which no civilized man can even imagine, -unless he has had long experience of primitive races.<a class="noteRef" id="xd30e2257src" href="#xd30e2257">13</a> -<span class="pageNum" id="pb56">[<a href="#pb56">56</a>]</span></p> -<p>The war between the gods continued till it produced on land, in the water, and the -air, all creatures that move, and all plants that grow. There is not a beast, bird, -fish, reptile, insect, or plant which is not a fallen divinity; and for every one -noted there is a story of its previous existence. -</p> -<p>This transformation of the former people, or divinities, of America was finished just -before the present race of men—that is, the Indians—appeared.<a class="noteRef" id="xd30e2264src" href="#xd30e2264">14</a> -</p> -<p>In some mythologies a few personages who are left unchanged at the eve of man’s coming -transform themselves voluntarily. The details of the change vary from tribe to tribe, -but in all it takes place in some described way, and forms part of the general change, -or metamorphosis, which is the vital element in the American system. In many, perhaps -in all, the mythologies, there is an account of how some of the former people, or -gods, instead of fighting and taking part in the struggle of creation and being transformed, -retained their original character, and either went above the sky or sailed away westward -to where the sky comes down, and passed out under it, and beyond, to a pleasant region -where they live in delight. This is that contingent to which I have referred, that -part of the “first people” in which no passion was developed; they remained in primitive -simplicity, undifferentiated, and are happy at present. They correspond to those gods -of classic antiquity who enjoyed themselves apart, and took no interest whatever in -the sufferings or the joys of mankind.<a class="noteRef" id="xd30e2269src" href="#xd30e2269">15</a> -</p> -<p>Everything in nature had a tale of its own, if some one would but tell it<span class="corr" id="xd30e2274" title="Source: .">,</span> and during the epoch of constructive power in the race,—the epoch when languages -were built up and great stories made,—few things of importance to people of that time -were left unconsidered; hence there was among the Indians of America a volume of tales -as immense, one might say, as an ocean river. This statement I make in view of materials -which I have gathered myself, and which are still unpublished,—materials which, though -voluminous, are comparatively meager, merely a hint of what in some tribes was lost, -and of what in others is still uncollected.… -</p> -<p>From what is known of the mind of antiquity, and from what data we have touching savage -life in the present, we may affirm as a theory that primitive beliefs in all places -are of the same system essentially as the American. In that system, every individual -existence beyond man is a divinity, but a divinity under sentence,—a divinity weighed -down by fate, a divinity with a history behind it, a history which is tragedy or comedy -as the case may be. These histories extend along the whole line of experience, and -include every combination conceivable to primitive man.<a class="noteRef" id="xd30e2279src" href="#xd30e2279">16</a> -</p> -<p>During eight years of investigation among Indian tribes in North America, I obtained -the various parts of that Creation myth mentioned in this introduction, from tribes -that were remote from one another, and in different <span class="corr" id="xd30e2284" title="Source: degress">degrees</span> of development. Such tales I found in the east, in the central regions, and finally -in California and Oregon. Over this space, the extreme points of which are 3,000 miles -apart, each tribe has the Creation myth,—one portion being brought out with special -emphasis in one tribe, and another portion in a different one. In tribes least developed, -the earliest tales are very distinct, and specially valuable on some points relating -to the origin and fall of the gods. Materials from the extreme west are more archaic -and simple than those of the east. In fact the two regions present the two extremes, -in North America, of least developed and most developed, aboriginal thought. In this -is their interest. They form one complete system.<a class="noteRef" id="xd30e2287src" href="#xd30e2287">17</a> -<span class="pageNum" id="pb57">[<a href="#pb57">57</a>]</span></p> -<p>To sum up, we may say, that the Indian tales reveal to us a whole system of religion, -philosophy, and social polity.… -</p> -<p>Those tales form a complete series. The whole mental and social life of the race to -which they belong is evident in them.<a class="noteRef" id="n57.1src" href="#n57.1">18</a> -</p> -<p>The results to be obtained from a comparison of systems of thought like the Indian -and the Gaelic would be great, if made thoroughly. If extended to all races, such -a comparison would render possible a history of the human mind in a form such as few -men at present even dream of,—a history with a basis as firm as that which lies under -geology.… We must make large additions indeed to our knowledge of primitive peoples. -We must complete the work begun in America.… The undertaking is arduous, and there -is need to engage in it promptly. The forces of civilized society, at present, are -destroying on all sides, not saving that which is precious in primitive people. Civilized -society supposes that man, in an early degree of development, should be stripped of -all that he owns, both material and mental, and then be refashioned to serve the society -that stripped him. If he will not yield to the stripping and training, then slay him.<a class="noteRef" id="xd30e2300src" href="#xd30e2300">19</a> -</p> -<p>In the United States, little was accomplished till recent years; of late, however, -public interest has been roused somewhat, and, since Major Powell entered the field, -and became Director of the Bureau of Ethnology, more has been done in studying the -native races of America than had been done from the discovery of the country up to -that time.<a class="pseudoNoteRef" id="xd30e2305src" href="#n57.1">18</a> -</p> -<p>Of course there is no true information in the American ethnic religion as to the real -changes which affected the world around us; but there is in it, as in all systems -like it, true information regarding the history of the human mind. Every ethnic religion -gives us documentary evidence. It gives us positive facts which, in their own sphere, -are as true as are facts of geology in the history of the earth’s crust and surface. -They do not tell us what took place in the world without, in the physical universe, -they had no means of doing so; but they do tell us what took place at certain periods -in the world of mind, in the interior of man.<a class="noteRef" id="xd30e2309src" href="#xd30e2309">20</a> -</p> -<p>An ethnic or primitive religion is one which belongs to people of one blood and language, -people who increased and developed together with the beliefs of every sort which belong -to them. Such a religion includes every species of knowledge, every kind of custom, -institution, and art. Every aboriginal nation or human brood has its gods. All people -of one blood and origin are under the immediate care and supervision of their gods, -and preserve continual communication and converse with them. According to their own -beliefs, such people received from their gods all that they have, all that they practice, -all that they know. Such people, while their blood is unmixed and their society unconquered, -adhere to their gods with the utmost fidelity. -</p> -<p>The bonds which connect a nation with its gods, bonds of faith, and those which connect -the individuals of that nation with one another, bonds of blood, are the strongest -known to primitive man, and are the only social bonds in prehistoric ages.<a class="noteRef" id="xd30e2315src" href="#xd30e2315">21</a> -</p> -<p>A good deal has been given to the world of late on mythology by able writers who with -good materials would attain good results; but as the materials at their disposal are -faulty, much of their work with all its cleverness is mainly a persistent pouring -of the empty into the void. -<span class="pageNum" id="pb58">[<a href="#pb58">58</a>]</span></p> -<p>We have seen attempts made to show that real gods have been developed by savage men -from their own dead savage chiefs. Such a thing has never been done since the human -race began, and it could never have been imagined by any man who knew the ideas of -primitive races from actual experience or from competent testimony. The most striking -thing in all savage belief is the low estimate put on man when unaided by divine, -uncreated power. In Indian belief every object in the universe is divine except man.<a class="noteRef" id="xd30e2323src" href="#xd30e2323">22</a>… -</p> -<p>Vegetable gods, so called, have been scoffed at by writers on mythology. The scoff -is baseless, for the first people were turned, or turned themselves, into trees and -various plants as frequently as into beasts and other creatures. Maize or Indian corn -is a transformed god who gave himself to be eaten to save man from hunger and death. -When Spanish priests saw little cakes of meal eaten ceremonially by Indians, and when -the latter informed them that they were eating their god, the good priests thought -this a diabolical mockery of the Holy Sacrament, and a blasphemous trick of Satan -to ruin poor ignorant Indians. -</p> -<p>I have a myth in which the main character is a violent and cruel old personage who -is merciless and faith-breaking, who does no end of damage till he is cornered at -last by a good hero and turned into the wild parsnip. Before transformation this old -parsnip could travel swiftly, but now he must stay in one place, and of course kills -people only when they eat him. -</p> -<p>The treasure saved to science by the primitive race of America is unique in value -and high significance. The first result from it is to carry us back through untold -centuries to that epoch when man made the earliest collective and consistent explanation -of this universe and its origin. -</p> -<p>Occupying this vantage-ground, we can now throw a flood of light on all those mythologies -and ethnic religions or systems of thought from which are lost in part, great or small, -the materials needed to prove the foundation and beginnings of each of them. In this -condition are all ancient recorded religions, whether of Greece, Rome, Egypt, Chaldea, -Persia, or India.<a class="noteRef" id="xd30e2332src" href="#xd30e2332">23</a></p> -</blockquote><p> -</p> -<p>Again, in speaking of the <i>first people</i>, <i>the ancients</i>, or <i>the man-beings</i> of the oldest myth, or rather cycle of myths, in America, Mr. Curtin continues his -exposition of the significance of these poetic figures: -</p> -<blockquote> -<p class="first">After they had lived on an indefinite period, they appear as a vast number of groups, -which form two camps, which may be called the good and the bad. In the good camp are -the persons who originate all the different kinds of food, establish all institutions, -arts, games, amusements, dances, and religious ceremonies for the coming race. -</p> -<p>In the other camp are cunning, deceitful beings, ferocious and hungry man-eaters—the -harmful powers of every description. The heroes of the good camp overcome these one -after another by stratagem, superior skill, swiftness, or the use of the all-powerful -wish; but they are immortal, and, though overcome, can not be destroyed.… -</p> -<p>When the present race of men (that is, Indians) appear on the scene, the people of -the previous order of affairs have vanished. One division, vast in number, a part -of the good and all the bad ones, have become the beasts, birds, fishes, reptiles, -insects, plants, stones, cold, heat, light, darkness, fire, rain, snow, earthquake, -sun, moon, stars—have become, in fact, every living thing, object, agency, phenomenon, -process, and power outside of man. Another <span class="pageNum" id="pb59">[<a href="#pb59">59</a>]</span>party much smaller in number, who succeeded in avoiding entanglement in the struggle -of preparing the world for man, left the earth. According to some myths they went -beyond the sky to the upper land; according to others they sailed in boats over the -ocean to the West—sailed till they went out beyond the setting sun, beyond the line -where the sky touches the earth. There they are living now free from pain, disease, -and death, which came into the world just before they left, but before the coming -of man and through the agency of this first people.… -</p> -<p>This earliest American myth cycle really describes a period in the beginning of which -all things—and there was no thing then which was not a person—lived in company without -danger to each other or trouble. This was the period of primæval innocence, of which -we hear so many echoes in tradition and early literature, when that infinite variety -of character and quality now manifest in the universe was still dormant and hidden, -practically uncreated. This was the “golden age” of so many mythologies—the “golden -age” dreamed of so often, but never seen by mortal man; a period when, in their original -form and power, the panther and the deer, the wolf and the antelope, lay down together, -when the rattlesnake was as harmless as the rabbit, when trees could talk and flowers -sing, when both could move as nimbly as the swiftest on earth. -</p> -<p>Such, in a sketch exceedingly meager and imperfect, a hint rather than a sketch, is -the first great cycle of American mythology—the creation-myth of the New World. From -this cycle are borrowed the characters and machinery for myths of later construction -and stories of inferior importance; myths relating to the action of all observed forces -and phenomena; struggles of the seasons, winds, light and darkness; and stories in -great numbers containing adventures without end of the present animals, birds, reptiles, -and insects—people of the former world in their fallen state.… -</p> -<p>To whatever race they may belong, the earliest myths, whether of ancient record or -recent collection, point with unerring indication to the same source as those of America, -for the one reason that there is no other source. The personages of any given body -of myths are such manifestations of force in the world around them, or the result -of such manifestations, as the ancient myth-makers observed; and whether they went -backwards or forwards, these were the only personages possible to them, because they -were the only personages accessible to their senses or conceivable to their minds.… -</p> -<p>Since they had passions varying like those of men, the myth-makers narrate the origin -of these passions, and carried their personages back to a period of peaceful and innocent -chaos, when there was no motive as yet in existence. After a while the shock came. -The motive appeared in the form of revenge for acts done through cupidity or ignorance; -strife began, and never left the world of the gods till one quota of them was turned -into animals, plants, heavenly bodies, everything in the universe, and the other went -away unchanged to a place of happy enjoyment. -</p> -<p>All myths have the same origin, and all run parallel up to a certain point, which -may be taken as the point to which the least-developed people have risen.<a class="noteRef" id="xd30e2356src" href="#xd30e2356">24</a></p> -</blockquote><p> -</p> -<p>And Mr. Curtin further says: -</p> -<blockquote> -<p class="first">At that period the earth … was occupied by personages who are called people, though -it is well understood at all times that they were not human; they were persons, individuals.<a class="noteRef" id="xd30e2364src" href="#xd30e2364">25</a></p> -</blockquote><p> -<span class="pageNum" id="pb60">[<a href="#pb60">60</a>]</span></p> -<p>To trace the ancestral sources of a people’s thought and character, a careful and -critical study of the myths, and later of the mythology of that people, first exclusively -and then comparatively, is required. This study deals with ideas and concepts expressed -by three well-known Greek terms, <i>mythos</i>, <i>epos</i>, and <i>logos</i>, and also with those expressed by the term resulting from the combination of the -first and the last of these words. These are among many words of human speech which -comprise all human experience and history. It is remarkable also that each may be -translated into English by the term “word.” -</p> -<p>The word “mythology” is a philosophic term composed of two very interesting and instructive -Greek words, <i>mythos</i> and <i>logos</i>. -</p> -<p>The first term, <i>mythos</i>, denoted whatever was thoughtfully uttered by the mouth of savage and barbaric men—the -expression of thought which had been shut in to mature—a story of prehistoric time, -a naïve, creative concept stated in terms of human life and activity—a poem. In matters -of religion and cosmogony such an utterance was final and conclusive to those men. -</p> -<p>The second term, <i>logos</i>, having at the beginning approximately the same meaning as <i>mythos</i>, became in Greek philosophic thinking the symbol or expression of the internal constitution -as well as the external form and sign of thought, and so became “the expression of -exact thought—… exact because it corresponds to universal and unchanging principles,” -reaching “its highest exaltation in becoming not only reason in man but the reason -in the universe—the Divine Logos, the thought of God, the Son of God, God himself” -(Curtin). The <i>logos</i> is thus the expression of the philosophy of men measurably cultured; it is the intelligent -exegesis of the content of the <i>mythos</i> in terms of objective and subjective reality; it is scientific because it is logical; -it is the later literary criticism—the analytic and synthetic treatment of myths and -epics. So, in the experience of every people having an ethnic past, <i>mythos</i> and <i>logos</i> represent two well-defined stages of human thought—the naïve and the philosophic—and -also the elder time and the modern. So mythology may be defined as the science or -the logic of the myth; it belongs to times of relatively high culture and does not -flourish in savagery, for savages have only myths. It may be well to note that a third -stage of thought is expressed in the Greek term <i>epos</i>, which is the adornment or garbing and dramatizing of the myth concepts in poetic -form, in story, saga, and legend—the epic. -</p> -<p>Only modern research with its critical exegesis and sympathetic interpretation brings -down the study of the concepts of the myths of the fathers measurably to the character -of a science. -</p> -<p>The highest type of poetry expresses itself in myth, in the <i>epos</i>, and in the <i>logos</i>. For men of undeveloped thought, of inchoate <span class="pageNum" id="pb61">[<a href="#pb61">61</a>]</span>mentation, this is the mental process through which they dimly apprehend the significance -of the complex and closely interrelated phenomena of life and of environing nature, -and the medium by which they harmonize the ceaseless functioning of these with their -own experience, with the activity of their own subconscious mind, and with the divine -promptings and visions vouchsafed them by the dawn of their own superconscious intellect. -</p> -<p>The initial step of the process is the ingenuous act of the imagination in personifying, -yea, in ideally humanizing, the bodies, elements, and forces of environing nature; -as, for instance, the picturing by the Iroquois and their neighbors, the Algonquian, -of snow as the living body of a man formed by the God of Winter, whose breath was -potent enough to drive animals and birds into their winter retreats and some even -into hibernation, represented as the hiding of the animals from his brother, the Master -or God of Life. -</p> -<p>The next step in the process is the socialization of this vast company—the imputation -of life, soul, purpose, and a rational rôle to them constitutes the epic, which is -also the poet’s handiwork. -</p> -<p>As the basis of religious expression, Seneca-Iroquoian myths and legends, in common -with those of all other men, are to most people the empty tales of superstition, the -foundations of idolatry, because its gods and deities, forsooth, have never actually -existed. But myths are fictitious only in form and dress, while they are true in matter -and spirit, for truth is congruity between reason and objects, and hence is eternal -and universal. -</p> -<p>The human side of these personifications of the processes and phenomena of nature -in some instances has become so real and so natural that these beings no longer act -or function in terms of the processes of nature only, but as the thaumaturgic fetishes -of potent sorcerers, performing wonderful feats of orenda, as they are represented -as doing in a large number of these narratives. Now, these accounts are certainly -not myths and are not legends in the true sense of the term, but are, rather, fictitious -narratives or tales of reputed individual human achievement, quite incredible, of -course, as authentic acts of mankind. They center about the reputed affairs of a human -being, or do so at least in the view of the modern story-teller. -</p> -<p>In the collection of Seneca narratives of Mr. Curtin eight relate to the Genonsgwa -(the Stone Coats or Stone Giants), six to Hiʹʼnoⁿʼ (Hinon) or the Thunder People, -six to the Dagwanoenyent or Whirlwind People, five to the Shagodiioweq or Wind People, -and three to the Djogeon or Dwarf People. It is probable that the two groups of “wind” -peoples originally arose from a single personage. From single personages like Hiʹʼnoⁿʼ -or Thunder, Shagodiioweq or the Wind, and Dagwanoenyent or the Cyclone or Whirlwind, -the <span class="pageNum" id="pb62">[<a href="#pb62">62</a>]</span>story-tellers of to-day have created large bodies of fictitious people, representing -a reversal of the original process by which the first great concepts were formed. -</p> -<p>But truth seemingly was not readily appreciable by primal men until it was dramatized -in saga, in legend, and in myth, in formulas, rites, ceremonies, customs, and material -symbols based on those narratives; in short, it had to be couched in terms of human -expression and activity. These symbols and figurative expressions bore the fashion -and impress of the time and the place, and so before truth so dramatized can be fully -understood it must be carefully freed from the garb and trappings of local and temporal -use and need; in brief, the literal unreality of myth must be lifted from the substantive -and the spiritual realities it symbolizes. -</p> -<p>And, for this reason, a deity embodying or representing one of the great recurrent -processes of nature or one of the seemingly changeless features of the universe is -something vastly more than a mere figment of the human brain; for, although conceived -in terms of man, the “deity” in his own sphere and function is limitless in power, -incomprehensible in mode of life and action, and abides without beginning of days -or end of years—properties which make the god divine and infinitely superior to man, -the creature of divine power. -</p> -<p>One of the fundamental teachings of the study of the myths of the American Indians -is that the so-called Genesis or Creation myths relate the activities and exploits, -in more or less detail, of the “elder people,” the “first people,” whom men later -call the gods. Rightly understood and sympathetically conceived, these events are -not predicated of human beings as such. These narrations explain in just what manner -the present order of things in nature arose; they detail what took place in a condition -of things different from the present, and which were, in the minds of their relators, -the necessary antecedent processes resulting in the establishment of the present order -of nature. They treat only of the “first people.” None relate to human beings and -none treat of things done since man appeared on earth. -</p> -<p>Human in form and in feeling, and yet most divine, were the gods and deities of the -ancient Seneca and the other Iroquoian peoples. While the divine social and political -organization was necessarily for psychological reasons a close reflex or replica of -the human, and although both gods and man derived descent from an original first parent, -yet the first divine ancestor was a self-existing god, and the first man was the creature -of one of these divine Powers. -</p> -<p>The expression of the mythic—the cosmogonic, the cosmologic—in terms of human function -and attribute and activity is well illustrated in the legends and myths of the Iroquoian -peoples. In these <span class="pageNum" id="pb63">[<a href="#pb63">63</a>]</span>sagas the personifications of the elements and forces of nature are classified as -human by the use of the term oñʹgwe, “a human being or mankind” (for the word has -both a singular and a plural signification), to designate them. -</p> -<p>The task of classifying these narratives, even tentatively, is not an easy one, for -the proportion of these stories which seem to be unquestionably fiction to those which -are myths and legends is relatively much larger than might be suspected without some -investigation. It is clearly wrong to call everything legend or myth when the evidence -from the facts seems to forbid such action. For it is evident that very many of the -narratives are fiction—stories composed and related to amuse, to mystify, or to glorify -some hero, or perhaps to spread the fame of some noted sorcerer and his fetishes. -</p> -<p>The setting and the framework of the narrative or story may be taken from a myth and -one or more myth episodes incorporated in it, but the result is a fabrication because -it does not rest on facts of human experience. -</p> -<p>Now, for example, the narratives concerning the so-called Stone Coats, Stone Giants, -or the Genonsgwa are not myths but legends. These beings do not figure in the Creation -Myth of the Iroquois, but are a brood of beings whose connection with Stone is due -to false etymology of a proper name in a myth.<a class="noteRef" id="xd30e2434src" href="#xd30e2434">26</a> This is an interesting and instructive example of forgotten derivations of words -and names and the resultant new conceptions. -</p> -<p>In the Genesis myth of the Iroquoian peoples the Winter Season, by personification, -was placed in the class of man-beings with the name, “He-who-is-clad-in-ice,” or “He-who-is-ice-clad.” -Now it so happens that the word for ice and for chert or flint stone is derived from -a common stem whose fundamental meaning is “glare,” “crystal,” or “what is ice-like.” -But the myth-tellers, in order to add an air of the mystical to their recital, did -not fail to play on the double meaning of the word for ice, and so represented the -Winter Man-being as “The Flint-clad Man-being” rather than as “The Ice-clad Man-being.” -And the results of Winter’s cold and frost were told in terms of flint or chert stone, -and so bergs and cakes and blocks of ice became in the narration objects of flint -and chert stone. Winter’s cold is conveyed from place to place by means of cakes and -bergs of ice, which are transformed by the poet into canoes of flint or stone. And -in time the stone canoe is transferred from myth to the realm of fiction and legend -to glorify the fame of some human hero. -</p> -<p>And in the thinking of the Iroquois the Flint-clad Man-being became separated and -distinct from the Man-being of the Winter. <span class="pageNum" id="pb64">[<a href="#pb64">64</a>]</span>At this point the fictitious Man-being who was Stone-clad parted company forever with -the personified nature force or process that was frost-bearing and ice-clad. The former -was gradually reduced to a peculiar species of mankind—the stone giant, for he was -represented as stone-clad, while the latter retained his first estate as one of the -chief characters in the Genesis myth of the Iroquoian peoples. -</p> -<p>The ordinary Iroquoian concept of the Stone Coat or Stone Giant indicates, to the -student at least, that the Winter God, the Great Frost Giant of the common Iroquoian -Genesis myth, was its source. Aside from the evident etymologic connection, the most -significant feature is the constant tradition that the home land of these anthropoid -monsters is in the regions of the north where this same authority usually places the -burial place of the Winter God after his defeat and death at the hands of his twin -brother, the Life God, sometimes called the Master of Life. -</p> -<p>The tales which relate how the Stone Coat people are made from perverse men and women -first by carefully covering the body with pitch and then by rolling and wallowing -in sand and down sand banks repeatedly, shows how utterly forgotten is the true source -of this interesting concept among the story tellers and their hearers. There is no -doubt that the original “Stone Coat” was the “Ice-Clad Winter God.” In the Curtin -collection there are eight stories which refer to the Genonsgwa, or Stone Coats, sometimes -called Stone Giants, but there is nothing in them to connect these peculiar fictitious -monsters with the original conception. In none are the operations of the winter process -predicated of these fictitious beings. They are merely exaggerated human figures and -not symbols of a process of nature, their deeds are the deeds of men, and are not -the acts of a process of nature expressed in terms of human activity. -</p> -<p>And thus is founded the race of the Stone Giants or Stone Coats, or more popularly -the Giants. When once these fictitious beings were regarded as human monsters they -soon became confused with cruel hermits and bloodthirsty sorcerers who because of -evil tastes were cannibals and dwelt apart from the habitations of men, who shunned -and feared them, and the tales about them became narratives that do not detail the -activities of the Winter God—the personified process of nature; and so, like their -human prototypes, they increased and multiplied mightily, and so were as numerous -as the leaves on the trees. -</p> -<p>The persons or figures produced by the attribution of human life and mind to all objective -and subjective things were, by virtue of the reality of the elements they embodied, -the deities or the gods of this system of thought. In brief, they were composed of -both the metamorphosed and of the unchanged first or ancient people who in distinctive -character were conceived of as the formal and outward expression <span class="pageNum" id="pb65">[<a href="#pb65">65</a>]</span>of human mind. In the course of time these deities or gods are said to have taught -their people the arts and crafts and the elements of their culture and their faith, -thus revealing their will and the things which were to be in the future. This divine -knowledge, this wisdom of the gods, was obtained or revealed in dreams or visions -and by theophanies. But a knowledge of the activities of the people holding these -views makes it evident that the doctrines and the arts and the crafts taught by the -gods and the institutions founded by them for the people are in fact the activities -of the people themselves which had been unconsciously imputed to these deities. Of -course, the gods can teach and can reveal only what has been before imputed to them -by the people. -</p> -<p>The original and chief person in the myth was not a human being, although he was represented -as possessed of the form, the desires, and the volition of a person. He is reputed -to have performed acts which no human being had the power to perform, acts which only -the functioning of a process of nature or of life could accomplish. -</p> -<p>In some of these narratives human beings, bearing human names, have been substituted -and the heroes and heroines of these stories are men, women, and children. -</p> -<p>The substitution of human beings in the stead of the personified forces or processes -of nature supplies the reason that apparently wonderful superhuman deeds are accomplished -by the human substitutes, whereas the acts portrayed are those of natural forces, -not of human brain and brawn. -</p> -<p>The stories of the Dagwanoenyent, or Flying Heads, Cyclones, and Whirlwinds, of the -Genonsgwa, or Stone Coats (the Frost Giants, or Gods of Winter, but originally named -Tawiskaron), and of the Sʻhagodiyoweqgowa, or Wind God, purport to relate historical -events, although they are mythic and legendary in form. But unlettered peoples do -not transmit history. The writing of history presupposes not only the art of writing -but also some kind of permanent social and political organization. Individual experiences -fade rapidly, for lacking the needful general interest they do not unite with others -in forming even some phase of the local history of a group. The experiences of individuals -and even of small unimportant groups of people also lack the interest necessary to -bring about their transmission as history. Hence such uncivilized peoples leave to -their posterity no authentic accounts of the events of their times, for only in song -and saga, where poetry mingles with fact, do they attempt to transmit the narratives -of historical events and experiences. -</p> -<p>But with the organization and development of society into greater complexity of social -and governmental organization there arises the need for the transmission of a record -of tribal or communal experiences <span class="pageNum" id="pb66">[<a href="#pb66">66</a>]</span>in which a certain number of persons are intensely interested—tribal wars, feats and -acts and sayings of great leaders and reformers, and other noteworthy public events -claim permanency of record, and thus history is written. -</p> -<p>Popular tradition treats historical events in a naïve poetical way, and authentic -historical experiences may thus be preserved. Through poetic treatment oral tradition -becomes legend, so that one of the clearest criterions of legend is the fact that -it frequently relates things that are not credible. Legend is the tradition of men -who have not the art of writing and is a particular form of poetic narrative. So that -in origin and nature history differs from legend because of difference of spheres -of interest. Private and personal affairs and experiences and things that are of some -interest to the common people and heroes, great personages, and public events and -affairs are made attractive to the popular minds by means of poetic treatment. Legend -is oral tradition in use among folk who do not make use of writing or other graphic -art to secure permanency of record, while history is the written record of events -and achievements and thoughts of men, which always presupposes the existence and the -practice of graphic or scriptorial art. -</p> -<p>Now, oral tradition, or legend, is not transmitted without important variation in -details from generation to generation, and so it is an untrustworthy medium for the -conveyance of historical events. -</p> -<p>The saga, or popular story, may become sacred legend—that is, a characteristically -“sacred” narrative about the “first people,” or the gods—or it may remain simply a -story or tale. These two classes of story or narrative had specific names among the -Seneca and their congeners of the Iroquoian stock. The sacred legend was called <i lang="see">Kăʹkāāʼ</i>, or <i lang="see">Kăʹkarăʼ</i> by the <i>r</i>-using dialects of the Iroquoian tribes. The literal meaning of this noun is not known; -in the Onondaga dialect the <i>k</i>-sound would be replaced by the <i>g</i>-sound. These legends are “sacred” to the extent that they would not be related except -during certain seasons of the year for the fear of breaking a religious taboo, forbidding -strictly the telling of this class of narrative. The transgression of this prohibition -was punished by the offended and vexed “first people,” concerning whom the myths or -stories are related, although modern story-tellers, with scarce an exception, who -have forgotten the true and logical reason for the inhibition mistakenly declare that -the aforesaid penalty would be inflicted by the toads or snakes or by some other subtle -animal. -</p> -<p>The myths of the American Indian refer to an order of things which preceded the present -order, and to a race of man-beings who dwelt first in the world above the sky and -later in small number only on this earth and who were the so-called “first people,” -“the ancients.” <span class="pageNum" id="pb67">[<a href="#pb67">67</a>]</span>It is evident that myths of origins project backward to an assumed condition of things -the story of a day or of a year, and creation is described as Spring on a universal -scale, that is, it explains the manner in which the order of things, existent where -the stories are told, came about, as a Rebirth of Nature. But no one will contend -that there were human eyewitnesses of what the narratives report. -</p> -<p>The wise men, prophets, and priests of tribal men painted these tales with the glamour -and witchery of poetry. Myths are the poetic judgments of tribal men about the phenomena -of life and the outside world and embody the philosophy of these men about the problems -and mysteries of the universe around them and in their own lives. So, in order to -understand these narratives, it is necessary to study them with the deepest sympathy. -But our sympathy with the viewpoint of the myth narratives of tribal men should not -veil the realities of science from our minds. -</p> -<p>Piloted by science in seeking to know the truth about the universe, scholars do not -expect to discover it in the myth-lore or the folk-lore of tribal men. To study the -birth and the growth of opinions forms one of the most instructive chapters in the -science of mind or psychology. -</p> -<p>The Seneca name Sʻhagodiioweʹʻgōwā or Sʻhagodiioweʹqgōwā designates one of the famous -“man-beings” who are of the lineage of the “first people.” Some unknowing Indian interpreters -render this term erroneously by the English words “false face,” which is a translation -which effectually conceals the literal meaning of the expression, which is freely -“The Great Ones Who Defend Them.” But as an appellative the term is also applied to -a single one of these fictitious beings. The plural concept is evidently a late development, -and probably arose after the establishment of societies whose members, when ceremonially -attired, must for one thing wear a wooden mask having as its essential mark a wry -mouth. So it is clear that the expression “false face” applies to the members of such -societies and not at all to the man-beings so impersonated. The Iroquoian myth of -Creation knows only one man-being, who assumed the duty of protecting mankind from -pestilence and disease. He was the God of the Air or the Wind, sometimes appearing -as the Whirlwind. Ceremonially he is addressed as <i lang="see">Sʻhedwásōʹdăʻ</i> or as <i lang="see">Etʻhiʻsōʹdăʻ</i>, both meaning “He Who Is Our Grandfather.” -</p> -<p>It would seem that the pluralizing of the concept has resulted in a marked forgetting -of the original objective reality represented in the concept, which in turn detracts -from the high esteem in which the original Wind God was held. The Onondaga name of -this personage is <i>Haduʹʼiʼ</i>; the Mohawk, <i>Akoñʹwărăʼ</i>. Both these names have arisen from something peculiar to members of the so-called -“False Face Societies,” the first meaning, from the common postures <span class="pageNum" id="pb68">[<a href="#pb68">68</a>]</span>assumed by the members, “hunch-backed,” and the second, “mask,” from the wooden mask -worn by the members of the society when in session. So the expression of the evil -side of the manifestations of the Power of the Wind or Air, Pestilence, Disease, and -Death may safely be predicated of this member of the “first people.” -</p> -<p>A god or deity exerts or maintains its influence over the mind and heart of man because -it is something more than a mere creature of the human brain. The god exercises certain -attributes, peculiarities and forces which place him outside the sphere of human knowledge -and experience and competence into a class by himself; he embodies in himself, according -to belief, the power to function as a process or force of the universe plus the attributed -human faculties and aspect. -</p> -<p>Some of the French writers among the early explorers in North America refer to a native -belief in “the ancients of animals,” which, it was stated, were regarded as the type -and the progenitors of each particular species of animal. But this statement gives -only a glimpse of a larger faith. These so-called “ancients of animals” were indeed -only a part of the great company of “the ancients,” “the ancestors,” or “the first -people,” each being a personified element or process of life or of outside nature, -who became by fated metamorphosis the reputed progenitors of all faunal and floral -life on the earth. -</p> -<p>But an interpretative understanding of the Genesis myth of the American Indians shows -that these “ancients,” these primal “ancestors,” were regarded as “human beings,” -as belonging to that class of animate beings to which the Indian himself belonged. -Yet, these “ancients” were the “gods,” “the beings,” or “the existences,” of anthropic -form, character, and volition, whose metamorphosis later produced, according to the -Indian philosophy, the present order of things on earth. So, the “first beings,” conceived -as “human beings,” were indeed the gods—the personified agents of the powers, processes, -and phenomena of nature. -</p> -<p>It is this principle of transformation, or metamorphosis, that in part explains why -there are represented largely “anthropic gods” with “animal masks” in Central America, -Mexico, India, China, Egypt, Babylonia, and Assyria, and not many true “animal gods” -with “human masks.” -</p> -<p>But in some places there arose confusion between these poetic creations of a childlike -faith and the lineal ancestors of men. When pride of birth and of position dominated -the minds of aristocratic men they sought to trace their pedigree to the gods, and -so they blindly claimed descent from these primal gods, who, in their anthropic aspect, -were mere fictions of the mind, and so in time and in some lands this process resulted -in what is usually called “ancestor worship.” This is, therefore, never a primitive -faith, but only a decadent culture. -<span class="pageNum" id="pb69">[<a href="#pb69">69</a>]</span></p> -<p>All early men of inchoate mentation, of self-centered thinking, shared their needs -and afflictions, their woes and ambitions, their sufferings and aspirations, and their -joys and blessings with their gods, feeling that their gods who bore their own likeness -by the unconscious imputation of human nature to them were endowed with the attributes, -whims, virtues, and frailties of human nature. They believed that their gods must -be men—man-beings, men like themselves—else these deities could not foresee and understand -their necessities and so could not sympathize with men everywhere. Hence an Iroquois, -thinking and speaking of their deities only in terms of human speech and thought, -designates a god or other spirit of his faith by the word denoting man, human being, -or mankind. -</p> -<p>Of the gods and deities of Iroquois myths the editor has written: -</p> -<blockquote> -<p class="first">Like most American Indian mythologies, the Iroquoian deals with three great mythic -cosmical periods. In the first dwelt a race of gigantic anthropic beings—man-beings, -let them be called, because though they were reputed to have been larger, purer, wiser, -more ancient, and possessed of more potent <i>orenda</i> (q. v.), than man, and having superior ability to perform the great elemental functions -characterizing definitely the things represented by them, they nevertheless had the -form, mien, and mind of man, their creator; for unconsciously did man create the gods, -the great primal beings of cosmic time—the controllers or directors, or impersonations, -of the bodies and phenomena of nature—in his own image. To these man-beings, therefore, -were imputed the thought, manners, customs, habits, and social organization of their -creators; notwithstanding this, man regarded them as uncreated, eternal, and immortal; -for by a curious paradox, man, mistaking his own mental fictions, his metaphors, for -realities, explained his own existence, wisdom, and activities as the divine product -of the creations of his own inchoate mind. The dwelling-place of the first great primal -beings, characterized by flora and fauna respectively identical with the plant and -animal life appearing later on the earth, was conceived to have been the upper surface -of the visible sky, which was regarded as a solid plain. Here lived the first beings -in peace and contentment for a very long period of time: no one knows or ever knew -the length of this first cosmic period of tranquil existence. But there came a time -when an event occurred which resulted in a metamorphosis in the state and aspect of -celestial and earthly things; in fact, the seeming had to become or to assume the -real, and so came to pass the cataclysmic change of things of the first period into -that now seen on the earth and in the sky, and the close of this period was the dawn -of the gods of this mythology.<a class="noteRef" id="xd30e2518src" href="#xd30e2518">27</a></p> -</blockquote><p> -</p> -<p>So the character and the nature of the deities and spirits of the faith of the Iroquois -peoples were a direct reflex of those attributes of the people themselves. It may -be inferred in general that the more primitive and cultureless the people are the -more crude, the more barbaric and savage will be their conceptions of their gods and -the nature and functions of these naïve creations, but, conversely, it is only with -the possession of a higher degree of intelligence that come nobler, more refined, -grander, and more spiritual ideas of their gods. This admits of no exception. -<span class="pageNum" id="pb70">[<a href="#pb70">70</a>]</span></p> -<p>Whatever, therefore, the final terms are in which men at any time and place define -their deities, the premises of their reasoning about them is always quite the same—namely, -to define the <i>unknown man</i> in terms of the <i>known men</i> themselves—but this <i>known quantity</i>, man, is variable and inconstant, changing with time and place. All powers and functions -and attributes of mind and body, inherent in man and distinctive of him—no matter -whether beneficent or evil—men imputed to their gods in more or less idealized form. -</p> -<p>Guided by inchoate reasoning, the crude thinking of unscientific minds, all early -men, responsive to external stimuli and the internal yearning for truth, ascribed -to their gods and spirits not only all human functions and attributes measurably idealized, -but also all their arts and social and religious institutions were likewise attributed, -probably quite unconsciously, to their gods and deities. These anthropic features -and activities and anthropopathic mind were not ascribed, of course, to other men, -but rather to the so-called “first people”—the personified, animated and <i>humanized</i> phenomena and processes of nature, of the environments of their experience. Thus, -the social and institutional organization of the gods becomes a somewhat idealized -epitome or reflex of the human society as it existed and exists among the people in -whose minds these divine organizations had their origin. By so doing men painted, -either consciously or unconsciously, in their religious activities and in their god-lore -a faithful picture of the earliest culture and civilization of their own ethnic progenitors. -</p> -<p>Hence, when authentic historical records are wanting the student may by close and -sympathetic analysis and interpretation of the myths and the religion of a people -acquire a fairly accurate knowledge of the history and culture of such a people. In -this manner, indeed, the gods verily become the <i>revealers</i> of all history and the teachers of the arts and crafts and industries and the true -founders of the institutions—human and divine—to that people. In this interaction -of the human mind with the forces and phenomena of life and environing nature lies -the true source of inspiration and prophecy. The history of the gods is the history -of man. Because the gods, in general, symbolize universal processes in life and nature -they and their attributes and functions in time become more or less highly idealized -creations of the conscious, the subconscious, and the superconscious thinking of men. -</p> -<p>The lesson of these myths and legends is that man is other than the material world; -that while he is in it he is not of it; that while he feels nature’s elemental activities -impelling him and impinging on his senses, his apprehensive yearning heart sees the -beckoning finger of a higher and nobler destiny. -<span class="pageNum" id="pb71">[<a href="#pb71">71</a>]</span></p> -<p>All bodies of myths agree perfectly on one fundamental principle, transformation, -through which all things on this earth have become what they are. -</p> -<p>This principle of metamorphosis indicates the mental process by which these things -were represented as becoming what they seemed to be—animated things, subjectively -endowed with human form, thought, and volition, to explain the phenomena of life and -surrounding nature. -</p> -<hr class="tb"><p> -</p> -<p>I desire to record here my grateful acknowledgment of the assistance rendered by Mr. -F. W. Hodge, ethnologist in charge of the Bureau of American Ethnology, in the form -of valuable suggestions in connection with the work and in other ways. I wish also -to express my appreciation of the courtesy of Messrs. Little, Brown & Co., of Boston, -in giving the bureau permission to use freely the material contained in the instructive -“Introductions” written by the late Jeremiah Curtin for his interesting books, published -by that company under the titles: “Myths and Folk-Tales of the Russians, Western Slavs, -and Magyars”; “Myths and Folk-Lore of Ireland”; “Hero-Tales of Ireland”; and “Creation -Myths of Primitive America.” -<span class="pageNum" id="pb73">[<a href="#pb73">73</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd30e1919"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e1919src">1</a></span> The manuscript of this Journal was discovered in Amsterdam in 1895 by the late Gen. -James Grant Wilson, who published it in the <i>Annual Report of the American Historical Association</i> for the year 1895, under the caption “Arent Van Curler And His Journal of 1634–35.” -But the <i>Van Rensselaer Bowier Manuscripts</i>, edited by the learned Mr. A. J. F. van Laer, show that van Curler could not have -made the journey, as he did not reach Rensselaerswyck until 1637, then a youth of -only eighteen. It seems probable that Marmen Meyndertsz van den Bogaert, the surgeon -of the fort, was the author of the Journal. Consult the Introduction to this same -Journal as published in “Narratives of New Netherland, 1609–1664,” ed. by J. Franklin -Jameson, in <i>Original Narratives of Early American History</i> (Charles Scribner’s Sons, New York, 1909). <a class="fnarrow" href="#xd30e1919src" title="Return to note 1 in text.">↑</a></p> -</div> -<div id="xd30e2062"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2062src">2</a></span> This village of Ongniaahra (Ongiara, Onguiaara, and <span class="corr" id="xd30e2064" title="Source: 8ndgiara">Ondgiara</span> are other forms found in the literature of the Jesuit Fathers) was situated very -probably on or near the site of the village of Youngstown, New York. It is the present -Iroquoian name of this village, but not of the river nor of the Falls of Niagara. <a class="fnarrow" href="#xd30e2062src" title="Return to note 2 in text.">↑</a></p> -</div> -<div id="xd30e2071"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2071src">3</a></span> The Aondironnon probably dwelt at or near the present Moraviantown, Ontario, Canada, -although some Iroquois apply the name to St. Thomas, some distance eastward. Another -form of the name is Ahondihronnon. The nominal part that is distinctive is thus <i>Aondi</i> or <i>Ahondin</i>, as written in the <i>Jesuit Relations</i>. The modern Iroquoian form is <i lang="iro">ĕⁿʻ.tiʹhĕⁿ</i>, ‘The middle or center of the peninsula.’ <a class="fnarrow" href="#xd30e2071src" title="Return to note 3 in text.">↑</a></p> -</div> -<div id="xd30e2164"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2164src">4</a></span> Curtin, Jeremiah, Myths and Folk-Tales of the Russians, Western Slavs, and Magyars, -p. vii, Boston, 1890. <a class="fnarrow" href="#xd30e2164src" title="Return to note 4 in text.">↑</a></p> -</div> -<div id="xd30e2175"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2175src">5</a></span> Ibid., p. x. <a class="fnarrow" href="#xd30e2175src" title="Return to note 5 in text.">↑</a></p> -</div> -<div id="xd30e2198"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2198src">6</a></span> Ibid., pp. x–xi. <a class="fnarrow" href="#xd30e2198src" title="Return to note 6 in text.">↑</a></p> -</div> -<div id="xd30e2210"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2210src">7</a></span> Curtin, Jeremiah, Myths and Folk-Tales of the Russians, Western Slavs, and Magyars, -p. ix, Boston, 1890. <a class="fnarrow" href="#xd30e2210src" title="Return to note 7 in text.">↑</a></p> -</div> -<div id="xd30e2218"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2218src">8</a></span> Ibid., p. xvii. <a class="fnarrow" href="#xd30e2218src" title="Return to note 8 in text.">↑</a></p> -</div> -<div id="xd30e2226"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2226src">9</a></span> Curtin, Jeremiah, Hero-Tales of Ireland, pp. ix, x<span class="corr" title="Not in source">,</span> Boston, 1894. <a class="fnarrow" href="#xd30e2226src" title="Return to note 9 in text.">↑</a></p> -</div> -<div id="xd30e2239"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2239src">10</a></span> Curtin, Jeremiah, Hero-Tales of Ireland, pp. x, xi, Boston, 1894. <a class="fnarrow" href="#xd30e2239src" title="Return to note 10 in text.">↑</a></p> -</div> -<div id="xd30e2244"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2244src">11</a></span> Ibid., p. xi. <a class="fnarrow" href="#xd30e2244src" title="Return to note 11 in text.">↑</a></p> -</div> -<div id="xd30e2252"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2252src">12</a></span> Ibid., pp. xii, xiii. <a class="fnarrow" href="#xd30e2252src" title="Return to note 12 in text.">↑</a></p> -</div> -<div id="xd30e2257"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2257src">13</a></span> Ibid., p. xiii. <a class="fnarrow" href="#xd30e2257src" title="Return to note 13 in text.">↑</a></p> -</div> -<div id="xd30e2264"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2264src">14</a></span> Curtin, Jeremiah, Hero-Tales of Ireland, p. xiv, Boston, 1894. <a class="fnarrow" href="#xd30e2264src" title="Return to note 14 in text.">↑</a></p> -</div> -<div id="xd30e2269"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2269src">15</a></span> Ibid., p. xv. <a class="fnarrow" href="#xd30e2269src" title="Return to note 15 in text.">↑</a></p> -</div> -<div id="xd30e2279"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2279src">16</a></span> Ibid., p. xvi. <a class="fnarrow" href="#xd30e2279src" title="Return to note 16 in text.">↑</a></p> -</div> -<div id="xd30e2287"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2287src">17</a></span> Ibid., pp. xlix-l. <a class="fnarrow" href="#xd30e2287src" title="Return to note 17 in text.">↑</a></p> -</div> -<div id="n57.1"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#n57.1src">18</a></span> Curtin, Jeremiah, Hero-Tales of Ireland, p. xlviii, Boston, 1894. <span class="fnarrow">↑ </span><a class="fnreturn" href="#n57.1src" title="Return to note 18(a) in text.">a</a> <a class="fnreturn" href="#xd30e2305src" title="Return to note 18(b) in text.">b</a></p> -</div> -<div id="xd30e2300"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2300src">19</a></span> Ibid., pp. xlvi, xlvii. <a class="fnarrow" href="#xd30e2300src" title="Return to note 19 in text.">↑</a></p> -</div> -<div id="xd30e2309"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2309src">20</a></span> Curtin, Jeremiah, Creation Myths of Primitive America, pp. xxxi–xxxii, Boston, 1898. <a class="fnarrow" href="#xd30e2309src" title="Return to note 20 in text.">↑</a></p> -</div> -<div id="xd30e2315"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2315src">21</a></span> Ibid., p. xxxii. <a class="fnarrow" href="#xd30e2315src" title="Return to note 21 in text.">↑</a></p> -</div> -<div id="xd30e2323"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2323src">22</a></span> Curtin, Jeremiah, Creation Myths of Primitive America, pp. xxxvii–xxxviii, Boston, -1898. <a class="fnarrow" href="#xd30e2323src" title="Return to note 22 in text.">↑</a></p> -</div> -<div id="xd30e2332"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2332src">23</a></span> Ibid., pp. xxxviii–xxxix. <a class="fnarrow" href="#xd30e2332src" title="Return to note 23 in text.">↑</a></p> -</div> -<div id="xd30e2356"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2356src">24</a></span> Curtin, Jeremiah Myths and Folk-Lore of Ireland, pp. 22–27, Boston, 1890. <a class="fnarrow" href="#xd30e2356src" title="Return to note 24 in text.">↑</a></p> -</div> -<div id="xd30e2364"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2364src">25</a></span> Ibid., p. 22. <a class="fnarrow" href="#xd30e2364src" title="Return to note 25 in text.">↑</a></p> -</div> -<div id="xd30e2434"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2434src">26</a></span> For an extended etymologic demonstration of the facts stated in the text, consult -articles <i>Tawiskaron</i> and <i>Nanabozho</i> by the editor in the Handbook of American Indians (<i>Bulletin 30 of the Bureau of American Ethnology</i>). <a class="fnarrow" href="#xd30e2434src" title="Return to note 26 in text.">↑</a></p> -</div> -<div id="xd30e2518"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2518src">27</a></span> Handbook of American Indians, pt. 2, p. 720. <a class="fnarrow" href="#xd30e2518src" title="Return to note 27 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div class="div1 note"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">PHONETIC KEY</h2> -</div> -<div class="divBody"> -<p class="first">a as in father -</p> -<p>ā preceding sound, prolonged -</p> -<p>ă as in what -</p> -<p>ä as in hat -</p> -<p>ǟ next preceding sound, prolonged -</p> -<p>â as in all -</p> -<p>ai as in aisle -</p> -<p>au as <i>ou</i> in out -</p> -<p>c as <i>sh</i> in shall -</p> -<p>ç as <i>th</i> in wealth -</p> -<p>d pronounced with the tip of the tongue touching the upper teeth, as in enunciating -English <i>th</i> in with; the only sound of <i>d</i> employed in writing native words -</p> -<p>e as in they -</p> -<p>ĕ as in met -</p> -<p>f as in waif -</p> -<p>g as in gig -</p> -<p>h as in hot -</p> -<p>i as in pique -</p> -<p>ī next preceding sound, prolonged -</p> -<p>ĭ as in pit -</p> -<p>k as in kick -</p> -<p>n as in run -</p> -<p>ñ as <i>ng</i> in ring -</p> -<p>o as in note -</p> -<p>q as <i>ch</i> in German ich -</p> -<p>r slightly trilled; this is its only sound -</p> -<p>s as in sop -</p> -<p>t pronounced with the tip of the tongue touching the upper teeth, as in enunciating -the English <i>th</i> in with; this is its only sound -</p> -<p>u as in rule -</p> -<p>ŭ as in rut -</p> -<p>w as in wit -</p> -<p>y as in ye -<span class="pageNum" id="pb74">[<a href="#pb74">74</a>]</span> -</p> -<p>dj as <i>j</i> in judge -</p> -<p>hw as <i>wh</i> in what -</p> -<p>tc as <i>ch</i> in church -</p> -<p>ⁿ marks nasalized vowels, thus eⁿ, oⁿ, aiⁿ, ĕⁿ, äⁿ, âⁿ -</p> -<p>ʻ indicates an aspiration or soft emission of breath -</p> -<p>ʼ marks the glottal stop, äʼ, ĕⁿʼ -</p> -<p>tʻh In this combination <i>t</i> and <i>h</i> are separately uttered, as <i>th</i> in the English words hothouse, foothold. -<span class="pageNum" id="pb75">[<a href="#pb75">75</a>]</span></p> -</div> -</div> -</div> -<div class="div0 part"> -<h2 class="super">MATERIAL COLLECTED BY JEREMIAH CURTIN</h2> -<div class="div1 chapter"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">FICTION</h2> -</div> -<div class="divBody"> -<div id="s1" class="div2 section"><span class="pageNum">[<a href="#xd30e546">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">1.</span> <span class="sc">The Sister and Her Six Elder Brothers</span></h3> -</div> -<div class="divBody"> -<p class="first">Once there was a lodge, which extended east and west, with two doors, one at each -end. The fire burned in the middle of the lodge, which was occupied by a sister and -her six elder brothers. Three of the brothers used the eastern doorway, and the other -three the western doorway, for entering and leaving the lodge, while the sister made -use of both doorways. -</p> -<p>The eldest brother said, “What would you say, my brothers and sister, if I should -take a wife?” “We do not know,” they replied; “perhaps nothing, if she does not abuse -us.” So he went to bring the young woman. He addressed her old mother, saying, “Are -you willing that thy daughter and I should marry?” She replied, “Certainly, if you -will not ill-treat her, but have pity on her.” Then the young man went to his home, -where he said, “She will come.” -</p> -<p>Now, the mother made marriage-bread for the occasion. When it was ready the maiden, -bearing the bread on her back by means of the forehead strap, started for the place -where abode the six brothers and their sister. They received her bread and ate it -with a relish. -</p> -<p>Then the elder brother said to his wife: “Now, I will tell you. In this room you must -never cross to the other side of the fire; and when you desire to go out of doors -you must invariably leave by this eastern doorway. But when you desire to enter the -lodge you must enter at the other side, through the western doorway.” -</p> -<p>Then it came to pass that the brothers began to hunt, as was their custom. -</p> -<p>Some time after this event the bride said, “Oh, pshaw! What the man [her husband] -thinks is indeed of small account,” and went directly through the lodge to the western -doorway, the thing which she had been forbidden to do. -</p> -<p>Now, her husband, the eldest brother, was hunting, and he came to a deep gully over -which a log extended. In crossing on this log he fell off in such a way that his body -was caught so that his head hung down into the gully. -</p> -<p>When night came on his brothers began to fear, saying, “Oh, why does not our elder -brother return! Let us go seek him.” So they prepared torches and started. Following -his tracks, in time they arrived at the place where the body of their elder brother -was hanging. It was found that he was barely alive. After carefully extricating <span class="pageNum" id="pb76">[<a href="#pb76">76</a>]</span>him from the perilous situation they carried him home, where they properly cared for -him, giving him food and drink and dressing his wounds. -</p> -<p>The next morning the younger brothers said one to the other, “The woman who is dwelling -here has abused us in this matter; therefore let her return to her home.” Overhearing -this speech, the young woman replied, “It is well. Now, I shall go home.” And, arising -in her place, she departed. -</p> -<p>The fifth brother started in pursuit of her; and as he was about to grasp her, she -let her skin robe fly back in such a manner that it took out the eyes of her pursuer. -When the other brothers became aware of this misfortune which had befallen him, they -were very angry and started in pursuit of the young woman. Just as they were about -to grasp her, again she let her skin robe fly back so that it took out the eyes of -all the pursuing brothers. Then, indeed, they were very miserable. -</p> -<p>And now all the work about the lodge fell to the lot of the little girl, the young -sister of these blind brothers<span class="corr" id="xd30e2666" title="Source: ,">.</span> These ate whatever their young sister, all alone, was able to get for them—weeds -and roots of various kinds. She was in the habit of running around out of doors. -</p> -<p>One day when she had gone for water she saw some boys coming, paddling in a canoe -and making a great noise as they drew near, laughing and shouting. When they arrived -where she was they exclaimed, “Come hither. Get aboard and let us have some fun.” -But she replied, “No; it will not be possible for me to do so. I will not do so, because -I am taking care of my elder brothers. They would become too miserable should I leave -them.” But they persisted, saying, “Now, anyway, for a short distance you can leap -into this canoe.” She finally decided to comply with their request, and saying, “Indeed, -yes!” she got aboard the canoe at once. Then they started back, and when they arrived -at a bend of the river the little girl said, “Now I will get out of the canoe.” But -her captors, saying, “Come still a short distance farther,” started on. -</p> -<p>Matters continued in this wise until they had gone a long distance. Then the little -girl began to weep. Looking back, she saw a man ugly beyond measure, being very filthy -in body and exceedingly fat, with a very broad face and an enormous stomach. Then -the little girl looked to the bow of the canoe to see the man who had been sitting -there, but he was gone; and she wept aloud. The canoe went directly toward the middle -of the lake. While paddling along they saw an island on which stood a lodge. On landing, -the ugly man said: “Let us enter the place where thy grandmother has her lodge. And, -moreover, you must continue to reside here. There lives here, too, another girl, who -will be your companion. You two may play <span class="pageNum" id="pb77">[<a href="#pb77">77</a>]</span>together.” The little girl entered this lodge, and the old woman said, “I am thankful -that my granddaughter has arrived.” -</p> -<p>Some time after this event the little girl who was already in the lodge said to the -newcomer: “Do you know what will happen to us in this place? We two shall die here, -for they will kill us both and devour our bodies.” So the little girl who had just -arrived began to think much about her situation. -</p> -<p>After a while the little girl who was first at the lodge said to the newcomer: “Now, -verily, they are about to kill one of us. It is not certain which it will be—whether -you or I. Tomorrow will decide. The one to be killed will be ordered to bring water, -and will be killed here.” So when night came the newcomer could not sleep; she was -thinking during the entire night. -</p> -<p>When day began to dawn the son of Dagwanoenyent<a href="#n1" id="n1src" class="noteRef">1</a><a class="noteRef" id="xd30e2680src" href="#xd30e2680">1</a> looked down at her through the smoke-hole, and said to her: “It is I who will aid -you. When you go after water you must look for three white chert stones as large as -you can hold in your hands, and you must take a doll with you. When you dip up the -water you must set up the doll nearby. Then your grandmother will think that it is -you standing there when she shall go there to strike you with her club. Now, do not -fail to do all these things as I have directed you.” -</p> -<p>In the morning the old woman raised her voice, saying to the little newcomer, “Hurry! -Arise and draw water.” Then the old woman set the kettle over the fire. The girl went -to the spring and began to draw water. While she was drawing water she carried the -three white chert stones and placed them side by side in the designated place and -set up the doll there, too. She did all that she had been directed to do by the son -of Dagwanoenyent. She was surprised to see a canoe make a landing there; in it was -a young man. Placing the stones in the canoe, she got aboard, as requested by the -young man. Then the canoe started off. -</p> -<p>When the canoe was being paddled far from the island the old woman exclaimed<span class="corr" id="xd30e2686" title="Source: .">,</span> “<i>Go-o-o-oh!</i> My grandchild has been gone a long time,” and, calling loudly for her, she went out -to search for her. She ran around over the entire island looking for her, but was -not able to find her. Then it was that she saw the doll standing near the spring; -on striking it a blow with her club she discovered that she had been tricked. Thereupon -she said, “She is somewhat of a witch. Verily, the son of Dagwanoenyent has stolen -her away from me; and he is a very ugly and filthy man.” -</p> -<p>Now she went to the lodge to procure her fishhook and then to the bank of the lake -at the canoe landing. After unwinding the fishline she cast it after the fleeing canoe; -the hook caught on the canoe and she began to pull on the line. So, while the two -were paddling they felt the canoe going backward. The young man said, “Do you overturn -<span class="pageNum" id="pb78">[<a href="#pb78">78</a>]</span>the canoe for there is where the hook has caught on it.” So the young woman overturned -the canoe and, seizing one of the white chert stones, she struck the hook, and while -the old woman was pulling on the line it gave way. Then the old woman said, “Oh, it -is sorrowful! The son of Dagwanoenyent and the young woman I shall soon punish for -this.” -</p> -<p>Then the old woman made another fishhook and it caught on the fleeing canoe, and again -the young man and the young woman felt the canoe going backward. Again the youth said, -“Turn the canoe over again and you will find the fishhook.” So she did this, and taking -one of the white chert stones, she struck and again broke the old woman’s fishhook. -Once more the canoe went forward, and the old woman pulled on the line, which suddenly -gave way, whereupon she said derisively, “<i>Yeʹʼhe!</i><a href="#n2" id="n2src" class="noteRef">2</a> Nevertheless I shall kill you both.” -</p> -<p>Then she made another fishhook and, going to the shore of the lake, she cast the line -again toward the canoe, to which it became fast. Again the young man said to his young -companion, “Overturn the canoe and there you will find the fishhook.” This she did -quickly and, seizing a white chert stone, struck the fishhook a blow which broke it. -This was the last of the three stones which the young man had told her to bring with -her. They had now arrived at a point near the mainland. -</p> -<p>The old woman now resorted to drinking up<a href="#n3" id="n3src" class="noteRef">3</a> the water of the lake, and as she drew in the water the canoe started back toward -her. When they drew near the young man, the son of Dagwanoenyent, seizing a knife, -ripped the old woman’s body in two and she died. Then the two turned their canoe around -and soon reached the mainland. -</p> -<p>They went together to the place where stood the lodge of the young man’s mother, who -was an elderly woman of the Dagwanoenyent people. Near the lodge stood a large hollow -stump, in which the young man concealed his wife for the time being, and then he alone -went to the home of his mother. When he entered the lodge his mother’s pets, some -wolves, began to howl. The young man reprimanded them, saying, “<i lang="see">Djisʹnen!</i> [Oh, stop it!] you miserable dogs,” and, seizing a club, he struck them several blows, -whereupon they fled under the old woman’s couch. The old woman said, “They smell you, -verily, for you smell like a human being.” The young man replied, “Oh, pshaw! You -know, indeed, that I have been in places where human beings live;” he continued, saying, -“I am not certain what your mind would think if I should marry a woman, a person of -the human race.” The old woman said, “Aha! Certainly, I suppose. Where is she now?” -The young man replied, “Over yonder, a short distance.” Then the old woman said, “It -is well. In what place is she?” She went out of doors and her son pointed, <span class="pageNum" id="pb79">[<a href="#pb79">79</a>]</span>saying, “Yonder, in that stump.” Going to the place, the old woman took her daughter-in-law -out of the stump, and they two went into the lodge of the Dagwanoenyent woman, and -then the wolves began to bark (howl). The young man scolded them, saying, “it is disagreeable. -You wretched dogs! you wolves!” Thereupon these domestic animals ceased and went under -the bed. -</p> -<p>Some time after this the young woman proved to be pregnant, and in the fullness of -time she gave birth to male twins. It was not long before the twins were quite large. -</p> -<p>Then the old woman, their grandmother, said, “Let there be made for them sticks—lacrosse -sticks for playing ball.” This was done and they began to play ball. Again their grandmother -said, “Perhaps it is time that there should be made also bows and arrows;” and she -added, “Now, you two must continue to shoot at this thing,” and she gave them a raccoon’s -foot, taken from the bundle which she kept hidden away. And the two did shoot at it -in great glee, and this continued for some time. -</p> -<p>Then the old woman, their grandmother, said to them, “Do not ever go toward the north. -It will be dangerous for you.” But one of the boys said, “Let us go there.” So they -went there. Now in that northern place there stood a very large and tall pine tree; -in its top rested the nest of a Dagwanoenyent, who was an old man. As soon as the -two boys arrived directly under the nest the old man shouted, “<i lang="see">Yeʹʼhe!</i> I have detected you two, my grandchildren.” Then this disobedient little boy in reply -said, “So be it. What then shall happen?” Now it is reported that this old Dagwanoenyent -answered, “Would you two be willing that it should rain, and that the raindrops should -be mixed with spears (darts).” “Certainly,” replied this boy, and immediately he with -his twin brother crawled far under a rock lying not far away, where they concealed -themselves. -</p> -<p>Verily, it did rain and the raindrops were mingled with darts. As soon as this rainstorm -ceased each of the boys picked up a spear, and then they started for the home of their -grandmother, where they soon arrived. The boy said, “He shall suffer for this.” His -grandmother saw the spear or dart that he had. The boy continued, “Tomorrow, he himself -in his turn shall suffer for this. I in my turn shall detect this, my grandfather.” -</p> -<p>Next morning, when daylight came the boys started. When they had arrived near the -tree the boy requested a mole to assist him, and it complied with his request. The -two boys entered its body and it carried them unobserved to the place where stood -the tree. Then the boy came forth and, leaping up, shouted, “<i>Yeʹʼhe!</i> Grandfather, I have detected you, <i>Yeʹʼhe!</i>” The old man asked, “What shall it be that shall happen?” The boy said in reply, -“Would you be willing that it do so (it is hard to tell what you would think about -it, <span class="pageNum" id="pb80">[<a href="#pb80">80</a>]</span>should it rain fire).” The old man said, “Ho! Certainly, I can do nothing about it. -Come then, so be it.” And the boy shouted, saying, “Let it rain fire,” and at once -it began to rain fire. -</p> -<p>Then the boy hid himself with his brother under the rock. In a very short time the -body of the old man took fire and the dead Dagwanoenyent fell down there. Then the -boy and his twin brother went home again to their grandmother. Now the younger of -the twins began to relate what had taken place on their journey. He said that his -elder brother, the other twin, had killed Dagwanoenyent. The old woman said, “Now -he was, indeed, my elder brother”; and she wept and kept saying, “You two have killed -my elder brother.” -</p> -<p>After a while, as the twins were again going from place to place to play, they saw -a cave which seemed to be a lodge. At once one of the boys said to his brother, “Let -us enter it.” On going in they were surprised to find a number of persons who were -all blind, and in very wretched condition, for indeed they were scarcely alive. The -elder twin asked the inmates of the cave, “What great calamity has taken place that -you are all blind?” One of them answered, “It is a fact that our eyes have been taken -from us by those false women who are making a robe spangled with human eyes, and furthermore -Shagowenotha has robbed us of our sister younger than we are.” The elder twin then -asked the blind people, “In what direction do the eye-robe-making women live?” His -uncle (his mother’s brother) replied, “Directly thither, toward the north.” The boy -said, “I shall make the attempt to go to get them.” -</p> -<p>So they two, the twins, started. In time they arrived at the lodge of the women who -were making a robe of human eyes; and one of the twins said, “I shall go there.” When -they reached the place where these women obtained their water, he transformed himself, -becoming a very small, young, blue duck. When the youngest of these sisters, the makers -of the robe of human eyes, came to draw water she of course saw this pretended duck -and chased it around, but failed in her attempt to catch it. Thereupon the water became -turbid and she wholly lost sight of the duck. The young water girl started back to -the lodge. Having arrived there, she related what she had seen, saying, “Verily, indeed, -I think there must be something hidden here (in my body). I do not know what it is -that stirs about inside.” The eldest of the sisters asked her, “How long has it been -so?” The youngest sister answered, “Just now.” So the eldest sister examined her, -and then said, “Indeed, you are pregnant, it would seem.” In a very short time she -began to have labor pains, and it became evident that she would give birth to a child. -She did give birth to a male child, a fine boy, and all the sisters were pleased. -</p> -<p>Then, it is said, the new-born infant began to cry, and to quiet him they showed him -various things. They kept this up during the <span class="pageNum" id="pb81">[<a href="#pb81">81</a>]</span>night, so they did not get any sleep. In the early morning all fell asleep from weariness. -The infant, however, was covered with the unfinished robe of human eyes. Just as soon -as all were asleep the pretended infant quickly rose, and, taking the robe of human -eyes, he started away. He soon arrived where he had left his twin brother to await -his coming. Then he said, “Come; let us start.” -</p> -<p>When they arrived at the place where the lodge of their uncles stood they at once -began to put the eyes back into the heads of their owners. Everyone first made a selection -from those on the robe of human eyes of the eyes which were his. They were able to -put eyes back into the heads of all the blind uncles. Whereupon the latter were able -to recognize one another—their nephews and their brother-in-law, the son of Dagwanoenyent, -and also their sister. -</p> -<p>After this they began to hunt, and they dwelt there together. They were happy and -contented. And finally, it is said, they became rabbits.<a href="#n4" id="n4src" class="noteRef">4</a> -</p> -</div> -</div> -<div id="s2" class="div2 section"><span class="pageNum">[<a href="#xd30e555">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">2.</span> <span class="sc">The Child and His Uncle</span></h3> -</div> -<div class="divBody"> -<p class="first">Once there was a child who was left alone in a lodge in a forest; he was enjoying -himself by playing around the lodge. At last he was surprised to hear what seemed -to him the voice of a man, which said: “Is there no tobacco? Is there no tobacco? -I should like to smoke again.” Then the child said to himself: “It would seem, indeed, -that there is some one around here saying, ‘Tobacco. Give me tobacco, for I want to -smoke again.’ Yet I have always thought that I am alone here. In any event, I shall -look around from place to place. It seems that there is another story (loft) in this -lodge, and that it is from that place that this man is speaking.” But, forgetting -his resolution to look for the man, he continued to play until nightfall. -</p> -<p>The next morning, while he was again playing around the lodge, he was once more surprised -to hear the man saying, “Is there no tobacco? I should like to smoke again.” Then -the boy said, “Oh, pshaw! I forgot this thing, but I think that I shall search this -place tomorrow to learn what this talking may mean.” -</p> -<p>So the next morning he looked around in many places. Finding the loft in the lodge, -he climbed up into it, and while he was searching the place he was surprised to find -a man lying down who was so lean that he appeared to be merely dried bones covered -with skin. The boy said to him, “What is it that you want?” And the skeletonlike man -replied, “The only thing I desire is tobacco, for I want to smoke again.” The boy, -answering, said, “Where is it that tobacco may be found in abundance?” The man replied: -“It is to be found in a certain place which is, beyond measure, one of forbidding -difficulties and frightful aspect; and I know that in that place <span class="pageNum" id="pb82">[<a href="#pb82">82</a>]</span>dwell Seven Sisters and an old woman, their mother and tutor. These people are immune -from the effects of normal orenda or magic power; and it is these people who have -the tobacco.” After a pause he added: “Along the way through which the path thither -goes are obstructions of the most appalling character. In the first place, there stands -a Tree, a Pine Tree, whose leaves drop on the intruder, piercing his body and causing -him to die. Some distance beyond this point are two living things, which are called -Osigwaon; that is, two huge Rattlesnakes, which occupy each side of the path, and -which bite with deadly effect any intruder. Still farther beyond stands a great rock, -through an opening in which passes the path, and there stand two great living things, -two Sʻhagodiyoweqgowa, which also have the power to kill any intruder who may succeed -in reaching this point. Farther on flows a river, on the other side of which stand -two Blue Herons, whose duty it is to give an alarm by loud cries to the Seven Sisters -and their mother on the approach of any intruder; and these, on hearing the alarm, -issue from their lodge in great fury, carrying their war clubs, with which they quickly -dispatch the unwelcome intruder. Still farther on toward the lodge stands a tree, -on which hangs the dried skin of a human being, which, on the approach of an intruder, -sings, thereby giving the inmates of the lodge warning of the approach of any person -whatsoever, and these at once issue from their home, bearing their war clubs, to kill -the unwelcome guest.” After a long pause the man of skin and bones continued: “This -is the number of the things which have the power to kill persons along the pathway -to the place where the tobacco is to be found.”<a href="#n5" id="n5src" class="noteRef">5</a> -</p> -<p>Then the boy replied: “That is all right, for it will not prevent me from going after -the tobacco, and then you shall be able to smoke. At all events, I will go after the -tobacco; I will start tomorrow.” Early the next morning he started on his perilous -journey toward the place where the tobacco could be found. -</p> -<p>In time he arrived at the place where the first obstacle barred his way, the Pine -Tree having the magic power (orenda); this he found had been transformed into a hickory -tree. After looking at it for some time, he finally rushed past it just as it was, -although he boastingly exclaimed, “It shall not fall on me.” And truly when he had -got beyond the tree he stopped and found that not a thing had touched him. -</p> -<p>Continuing his course, finally he came to the spot where the two Rattlesnakes stood -guard over the pathway. Going into the bushes which surrounded the path, to hunt for -two chipmunks, he killed two. Returning to the two Rattlesnakes, he gave a chipmunk -to each, saying, “You must not in any manner enchant me. I recompense <span class="pageNum" id="pb83">[<a href="#pb83">83</a>]</span>you with these chipmunks for the favor I ask of you.” Seizing the proffered chipmunks, -the Rattlesnakes began to swallow them. -</p> -<p>Starting onward again in his journey, the boy continued his course until startled -by seeing the two Sʻhagodiyoweqgowa standing in the narrow opening of the great rock. -Going into the forest, he procured some lichens, which he cut up. Making his way to -the place where the two Sʻhagodiyoweqgowa were standing, he said to them, “Do not -enchant me; for this favor I will recompense you with this tobacco,” and, casting -it to them, they received it, and he passed them and kept on his journey. -</p> -<p>He had gone a long distance when he came to the place at which the two Blue Herons -were on guard on the farther bank of the river, at the end of the log-crossing. Immediately -he went along the river a short distance and then began fishing; soon he took two -fish. Returning to the spot where the two Herons were, he said to them, “You must -not give the alarm, for I will recompense you with these fish for the favor which -I ask of you”; he gave each a fish and then passed on. -</p> -<p>Not far from there he came to the tree on which the entire dried skin of a woman hung. -For a moment he stood there and then he said, “Come hither, thou mole; I am hungry -(wearied).” Then the mole came forth from out of the ground and the boy said to it, -“I am entering your body and I want you to go along beneath the surface of the ground -and come out directly under the place where that woman’s skin hangs yonder.” So he -entered the body of the mole, which went along at once under the surface of the ground. -When it reached the place where stood the tree it came out directly under the woman’s -skin. Then the boy came out of the body of the mole and, addressing the dried skin -of the woman, said, “You must not tell that I am here. Do me this favor and I will -recompense you with wampum.” Then he went into the forest and peeled off some slippery -elm bark, which he formed into cylinders resembling wampum; placing these in his pouch -he returned to the spot where the woman’s dried skin hung. When he arrived there he -said to the dried skin, “Now, I am bringing you a wampum belt,”<a href="#n6" id="n6src" class="noteRef">6</a> and he attached the belt to the tree beside which she then stood, as he had requested -her to descend from her usual position. -</p> -<p>Again entering the mole, the boy went to the lodge, into which he went without anyone -knowing of his presence; no one of the Seven Sisters nor their Mother knew of his -entrance into their lodge. There he found a kettle of hominy seasoned with the flesh -of the bear (<i lang="see">gannyaʹgwai-geon owa ne shaʹgat</i>), which he began to eat. But he was surprised to hear a voice coming out of the fire -say, <i>Odegwiyo hodekhoni</i>. Then the old woman said, “This is certainly provoking: it is perhaps true that Odegwiyo -has indeed come into the lodge.” At once she got her war club, with which she furiously -struck the burning <span class="pageNum" id="pb84">[<a href="#pb84">84</a>]</span>fire a blow, saying that it was probable Odegwiyo was concealed therein, as the voice -issued from the fire. Just then the boy was greatly surprised to hear outside of the -lodge the voice of the dried woman’s skin singing, “I have detected (out-eyed) Odegwiyo.” -</p> -<p>The old woman shouted to her daughters, “Have courage, my children, and do your duty,” -and then she derisively added<span class="corr" id="xd30e2786" title="Source: .">,</span> “Odegwiyo, you indeed have courage,” signifying her contempt for the orenda, or magic -power, of the boy. Her children rushed out of the lodge, each one carrying her war -club, and they sought for the boy outside of the lodge, but could find no trace of -him. When they had about given up trying to find him, the dried-skin figure of the -woman again began to sing, “Verily, I have told a falsehood”; and the old woman answered, -“Forsooth, this is discouraging,” and struck the dried skin of the woman a terrible -blow. The empty skin flew away, alighting on the top of another and larger tree. -</p> -<p>In the meantime the boy got possession of the tobacco and at once went out of the -lodge, carrying it in a band which he had around his neck. He had not gone far when -the old woman said, “I have been saying this for a long time. Now, Odegwiyo is yonder -indeed carrying away the tobacco.” They pursued him for some distance, but as he had -outwitted them and had shown them that he possessed as powerful orenda as they had, -if not greater, they soon gave up the chase. [Text incomplete.] -</p> -</div> -</div> -<div id="s3" class="div2 section"><span class="pageNum">[<a href="#xd30e564">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">3.</span> <span class="sc">Djogeon (Dwarf-man) and His Uncle</span></h3> -</div> -<div class="divBody"> -<p class="first">Djogeon lived in the woods with his uncle. When the boy was old enough to learn, his -uncle taught him how to shoot; for this purpose he took him out to hunt. When the -uncle grew too old to hunt the nephew then went alone. -</p> -<p>About noon one day while following an elk, a woman sitting on a log at the edge of -an opening in the forest called to Djogeon, saying<span class="corr" id="xd30e2800" title="Source: .">,</span> “Come here and rest: I know you are tired.” At first he paid no attention to her, -but after she had called to him the third time he went to her and sat by her side. -She talked to him, and before he realized it she had his head in her lap and had begun -searching therein for vermin. -</p> -<p>He soon fell asleep, and when she was satisfied that he was sleeping soundly she put -him into a basket which she placed on her back and started off with great speed, traveling -until the sun had almost set. Then stopping, she put her basket down and roused the -young man, asking him, “Do you know this place?” “Oh, yes,” said he, “my uncle and -I used to hunt here. I know the place very well.” They spent the night there. -<span class="pageNum" id="pb85">[<a href="#pb85">85</a>]</span></p> -<p>The next morning she searched again in his head until he fell asleep; then putting -him into the basket again, she hurried on as before until late in the afternoon. She -stopped at a lake and, putting the basket down, she again awakened the young man, -asking him, “Do you know this lake?” “Yes; I have fished here many times with my uncle,” -replied the young man. Then, taking out of her basket a canoe no larger than a walnut, -she struck it with her hand repeatedly until it became large enough to hold both. -Then they both boarded it and paddled across the lake. “We will now go home,” said -she. “I have a mother and three sisters; all the latter are married and live in the -same lodge. We will go to them,” she declared. -</p> -<p>Djogeon and his companion traveled on until they reached her mother’s lodge. When -they stood at the door her mother saw the stranger with her daughter and cried out, -“Welcome, son-in-law. I am glad you have come.” Djogeon became the young woman’s husband, -and they lived happily until one night the old woman had a frightful dream, rolling -out of her couch and over the floor to the edge of the fire. Then her son-in-law jumped -up and asked his mother-in-law, “What is the matter? Are you dreaming, mother-in-law?” -She paid no attention to him but rolled about, muttering to herself. Then he said, -“I will make her listen,” and, taking the pestle for pounding corn, he hit her a heavy -blow on the head. She started up, saying, “Oh! I have had such a bad dream. I dreamed -that my son-in-law would kill the Ganiagwaihegowa.” “Oh,” said he, “I will attend -to that in the morning. Now go to sleep, mother-in-law.” The next morning the old -woman told her son-in-law he must kill the bear and bring it back quickly. So he sought -and killed the bear without much trouble and brought it home. -</p> -<p>The next night she dreamed that he must make a great feast for the Dagwanoenyent,<a href="#n7" id="n7src" class="noteRef">7</a> and that he must invite them all to a feast and provide so much food that they would -not be able to eat it all. The next day he hunted and killed a great many elk, deer, -and bear. There was an abundance of food, the lodge being full of meat, and still -there was more. Then he went out and called all the Dagwanoenyent to come to a great -feast prepared for them to eat their fill. They answered him, all agreeing to be at -the feast. Soon they began to appear, one after another; they came in such numbers -that the shelves, the floor, and the seats were filled with them. They began to eat, -and ate with a terrible appetite. The old woman went around urging them, saying, “Eat, -eat your fill. I want all to have plenty to eat in my lodge.” They ate, and the old -woman still urged them, hoping that the supply would run short and her son-in-law -would be killed. The son-in-law, with his wife, her three sisters, and their husbands -went out to have more food brought in case of need. <span class="pageNum" id="pb86">[<a href="#pb86">86</a>]</span>At last the Dagwanoenyent ate until their jaws could move no longer and their tongues -refused to stir. They said, “We have had enough. Mother, mother, enough.” When he -heard these words the young son-in-law motioned to the walls and roof, saying, “I -want the roof and walls of this lodge to become flint.” The old woman and the Dagwanoenyent, -seeing that they were caught, flew around in every direction. The old woman begged -for mercy. “Mother-in-law, you had no mercy on me, so I will not let you out,” answered -Djogeon. Then he said, “I want this house to become red hot.” As it grew hot the Dagwanoenyent -flew about with terrible speed, knocking around the walls and making such a noise -as had never been heard in the world before. At last all was still in the lodge. -</p> -<p>Then the nephew with his wife and her three sisters and their husbands set out for -the lodge of Djogeon’s uncle. They went by the road over which he and his wife had -come. When they reached the lake it was covered with thin ice, which could barely -hold up a small bird. The young man took eight puffballs from an oak tree and, making -himself and his friends small, each one entered a ball; and when the eight balls stood -side by side on the ice by the edge of the lake, he said, “Let the west wind blow,” -and the west wind obeyed, sweeping them over the lake to the other side. Then they -came out of the balls and, resuming their natural size, continued their way until -they reached the lodge of Djogeon’s uncle. -</p> -</div> -</div> -<div id="s4" class="div2 section"><span class="pageNum">[<a href="#xd30e573">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">4.</span> <span class="sc">The Woman Who Married a Great Serpent</span></h3> -</div> -<div class="divBody"> -<p class="first">A woman and her only daughter lived together in a fine bark lodge on the outskirts -of a village. The daughter was attractive in form and feature, but haughty and proud -in her bearing. Many young warriors had made proposals of marriage to her through -her mother. Her customary reply was, “That man is not as fine looking and handsome -as I want a man to be.” Her mother, however, remonstrated with her often on her too -haughty manner and selfish pride, but she disdainfully disregarded her mother’s advice. -</p> -<p>One day the mother and daughter started off into the forest to gather wood. When they -were far from home darkness came upon them, which was so intense that the mother said -to her daughter, “I think we may as well gather bark to make a temporary shelter and -wood to make a fire, so that we can remain overnight in this place.” So they constructed -a temporary lodge and kindled a cheerful fire, and made the necessary preparations -to stay there overnight. After preparing and eating their evening meal they sat down -on opposite sides of the fire to rest and converse together. -</p> -<p>Suddenly, while the mother was dozing, a man came and stood beside the girl. When -she looked up at him she was amazed and <span class="pageNum" id="pb87">[<a href="#pb87">87</a>]</span>charmed by his great beauty of face and form. He wore a wampum sash around his body -and a fine headdress with black eagle plumes waving over it. His entire person seemed -to shine with paint and oil. Without ceremony he informed the young woman that he -had come to marry her and that he would await her answer. Answering him, the young -woman said, “I will first tell my mother what you have said, and when I get her reply -I will talk to you again.” The strange man stood near the fire while waiting for an -answer from the two women. -</p> -<p>The young woman told her mother what he had said to her, and her mother answered, -“You must do as you yourself like. You have already refused a great many men without -good cause, so far as I know. Now, therefore, it is for you to decide what you must -do in this case. You must please yourself.” With this equivocal response the girl -went back to the man and gave him her mother’s answer, adding, “I have decided to -become your wife. You may follow me to my mother”; then she took her seat at his side. -When they had been to talk to the mother they returned to the fireside. He seemed -to the mother also a very handsome man; so she agreed to the marriage and the two -became husband and wife. -</p> -<p>Then the young man said to his young wife, “I want you to accompany me to my own lodge -tonight.” Then removing the beautiful wampum sash, he gave it to her for her mother, -saying, “This shall be a sign for your mother that we are married.” The mother received -it and hung it up, for she was much pleased with it. Then the man and his wife started -off toward his lodge. As they traveled on the wife could see in the distance a large -clearing, at one end of which she saw a lodge which her husband pointed out to her -as his. They went into it, and the people within seemed to be delighted to see her; -so she sat down in her husband’s seat. They passed that night and the next day together. -On the second day the young husband said, “I am going out to hunt.” -</p> -<p>He went out. When he closed the door the young woman heard a very strange noise; she -did not know what to think of it. Then all became still. In the evening she heard -sounds of the same kind. Then the door was flung aside and a tremendous serpent, with -his tongue darting from his mouth, entered the lodge and placed his head in the lap -of the young woman, asking her to hunt in it for vermin. She found in his head a large -number of bloodsuckers, angleworms, and other noisome insects.<a href="#n8" id="n8src" class="noteRef">8</a> She killed all she found, whereupon then the serpent slowly withdrew from the lodge -and disappeared. -</p> -<p>In a moment the young woman’s husband came into the lodge and he appeared to her handsome -as ever. He asked his wife, “Were you afraid of me when I came in a short time ago?” -She replied, “No; I <span class="pageNum" id="pb88">[<a href="#pb88">88</a>]</span>was not afraid at all.” The next day he went hunting again. As he started out of the -lodge and closed the door she again heard the same strange sounds that she had heard -the day before. About midday she went forth to get fuel for the fire and to bring -water to the lodge. While thus engaged she saw a huge serpent sunning himself upon -the rocks; then another, and soon another; and she began to be very homesick and disheartened. -</p> -<p>In the evening her husband came home as before. After he had gone out to hunt the -third time she began seriously to think of escaping from the terrible place in which -she found herself, and firmly resolved to try to do so. She went into the forest to -gather wood, and while standing there she heard a voice; turning toward the direction -from which it seemed to come she saw a very old man. When she looked into his face -he said: “My poor grandchild, you are very unfortunate. The seeming man to whom you -are married is evil and wicked. We have tried many times to kill him, but he is very -cunning and crafty, hence we have not yet been able to destroy him. He is one of seven -brothers. They are all great sorcerers, and like all such evil persons their hearts -are not in their bodies. Their hearts are tied in a bunch of seven, which is carefully -hidden<a href="#n9" id="n9src" class="noteRef">9</a> under the couch of the eldest one. You must now get it and escape with it. My friends -and I will help you all we can. Do as I have instructed you.” -</p> -<p>Going quickly to the lodge, she found indeed the seven hearts tied in a bunch, which -hung under the couch as the old man had said. Placing it under her robe, she fled -out of the lodge as rapidly as possible and ran at top speed. Soon she heard a voice -calling to her, “Stop! Come back!” but she rushed on as fast as she could. Then the -voice said, “You may think that you can, but you can not escape me, no matter how -you may try.” All her strength seemed to leave her: but at that moment her grandfather -was at her side, saying, “I shall aid you now, my grandchild,” and, taking hold of -her robe, he pulled her out of the water. Then for the first time she saw that she -had been in the water all the time. A great black cloud was above them, and she saw -the Lightning flash, and the Thunder began to shoot his arrows, and the Wind lashed -the water into great foaming waves. In a few moments the young woman saw that her -grandfather had killed a great and terrible serpent. She saw also standing on the -shore men resembling her grandfather, who thanked her for the aid she had been to -them in killing the great serpent and his progeny; for the old grandfather had blasted -the bunch of hearts with the lightnings and had shot them with his arrows, thus killing -the serpent and his offspring. These other men drew the great serpent out of the water -and cut him in pieces. They stuck the head on a pole, whereupon the head appeared -to her more fierce and ugly <span class="pageNum" id="pb89">[<a href="#pb89">89</a>]</span>than before. Then her grandfather said, “Now, my grandchild, you must go home with -us.” After packing suitable loads of the serpent’s flesh they started for home, each -with a load of the meat on his back.<a href="#n10" id="n10src" class="noteRef">10</a> -</p> -<p>In a short time they came to what seemed to her to be a lodge, which they entered; -there the young woman saw an old man whose hair was as white as snow and whose manner -and voice were kind. To him the leader of the party said, “This woman of the human -family has helped us to kill the great serpent and his progeny.” The old man, looking -up at her, said, “My granddaughter, I am indeed thankful for the great help you have -given us in killing that awful serpent and his wicked progeny.” While she was sitting -there the old man said, “My granddaughter, come here to my side.” When she stood beside -him he rubbed her body up and down with his hands, fortified with his orenda. Whereupon -several young serpents crawled from her; these were killed at once by the men. Then -the old man, remarking “You are now entirely well,” bade her to be seated. -</p> -<p>While she remained in this lodge the younger people went out to hunt when they had -the inclination to do so. They would bring corn for her to eat, as they knew she could -not eat their food, which was in large measure the flesh of the serpents. They would -tell her where they had gathered the corn, and they told her also the names of the -people from whom they had taken it; she recognized the names of some of the people -mentioned. -</p> -<p>One day the old man said to his sons, “Perhaps it would be better for you to take -the young woman with you to hunt. She shall thus secure more orenda.” The sons agreed -to this, saying, “It is well.” They told her that one of their number was missing, -saying, “Deep in the great waters there is a terrible bloodsucker lying on a rock. -One of our number shot at it, but he was not quick enough to avoid the rush of the -great bloodsucker, and he was caught by it. He lies there on the rock, and we can -not save him, nor can we kill the bloodsucker. But you will go with us, will you not?” -She consented to go, and they started for the place. -</p> -<p>When they arrived at the place they looked down into the water, far into its depths, -and there they saw the great bloodsucker. All these men went high up into the clouds -and shot arrows down into the water at the great bloodsucker, but they all failed -to hit it. Then they asked the young woman to shoot an arrow. Willingly she took her -bow and arrows and shot into the water at the monster. The great bloodsucker moved. -At her second shot there was a terrible struggle and commotion in the water. When -all became quiet again, and while she was still up in the clouds with the men, they -saw that the great bloodsucker was dead. Just as soon as the monster <span class="pageNum" id="pb90">[<a href="#pb90">90</a>]</span>died their brother got loose and came up to them, and they all rejoiced and then went -to their home. -</p> -<p>After the woman had been with them about a year the old man said to his sons: “I think -that it is time that this young woman should go home to her mother,” and to her the -old man said, “You must not do any kind of work—pounding or chopping. You must keep -quiet for ten days at your home.” -</p> -<p>When the time was up they took her toward home. She thought that they walked along -as ordinary people do. When they neared her mother’s lodge they told her to do just -as her grandfather had requested her to do. She then saw that she was standing in -water. A heavy shower of rain had just passed over the earth. Her mother’s home was -near at hand and, bidding her well-going, they left her. She reached home in due time -and her mother was delighted to see her long-lost child. -</p> -<p>She observed her grandfather’s injunction for nine entire days without any desire -to break his command. But on the tenth day the women of her family urged her to help -them in their work. At first she refused, saying that she could not do so. They urged -her so hard, however, that finally she struck one blow with the corn-pounder, whereupon -the mortar split in two and the corn fell to the ground. The orenda of the Thunders -had not entirely left her yet. This was why the old man had enjoined her not to work -for ten days. -</p> -</div> -</div> -<div id="s5" class="div2 section"><span class="pageNum">[<a href="#xd30e582">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">5.</span> <span class="sc">The Ghost Woman and the Hunter</span></h3> -</div> -<div class="divBody"> -<p class="first">Once there was a young man in a village who was an orphan; he had neither relatives -nor home. He lived in first one lodge and then in another. -</p> -<p>Once in the fall of the year when warriors were preparing to go to hunt deer the orphan -wanted to go but could not get a chance to do so; no one wanted him as a companion. -So he was left alone in the village. When all the men had gone he determined to go, -too, and he went off by himself. Toward night he came to a sort of clearing and saw -a lodge on one side of it near the bushes; he looked into it but he could see no one. -In the dooryard was a pile of wood and everything inside was comfortable; so the orphan -decided to pass the night there. It looked as though the other hunters, too, had passed -a night there. He made a fire, arranged a place to sleep, and lay down. About midnight -he heard some one coming in and, looking up, he saw that it was a woman. She came -in and stood gazing at him, but she said nothing. Finally she moved toward his couch -but stopped; at last she said: “I have come to help you. You must not be afraid. I -shall stay all night in the lodge. I know you are going out hunting.” The orphan said, -“If you help me, you may stay.” “I have passed <span class="pageNum" id="pb91">[<a href="#pb91">91</a>]</span>out of this world,” said she; “I know that you are poor; you have no relatives; you -were left alone. None of the hunters would let you go with them. This is why I have -come to help you. Tomorrow start on your journey and keep on until you think it is -time to camp, and then I will be there.” Toward daybreak she went out, starting off -in the direction from which she said she had come. -</p> -<p>In the morning after preparing and eating some food he started on. In the afternoon -when he thought it was about time to stop he looked for a stream. He soon found one -and had just finished his camp as it became dark. In the forepart of the night the -woman came, saying, “We must now live together as man and wife, for I have been sent -to live with you and help you.” The next day the man began to kill all kinds of game. -The woman stayed with him all the time and did all the necessary work at the camp. -</p> -<p>When the hunting season was over, she said, “There is no hunter in the woods who has -killed so much game as you have.” They started for home. “We shall stop,” said she, -“at the first lodge, where we met”; and they slept at the lodge that night. The next -morning she said: “I shall remain here, but you go on to the village, and when you -get there everybody will find out that you have brought all kinds of meat and skins. -One will come to you and say, ‘You must marry my daughter.’ An old woman will say, -‘You must marry my granddaughter,’ but do not listen to them. Remain true to me. Come -back next year and you shall have the same good luck. [This was at a time when the -best hunter was the best man, the most desirable husband.] The next year when getting -ready to hunt, a man will try to come with you, do not take him. No one would take -you. Come alone. We will meet here.” Before daylight they parted and he went on his -journey with a great load of meat on his back. -</p> -<p>In the village he found that some of the hunters had got home, while others came soon -after. All told how much they had killed. This lone man said, “I will give each man -all he wants if he will go to my camp and get it.” Accepting his offer, many went -and brought back all they could carry. Still there was much meat left. Everyone who -had a daughter or a granddaughter now asked him to come and live with the family. -At last the chief came and asked him to marry his daughter. The orphan was afraid -if he refused harm would come to him, for the chief was a powerful man. At last he -consented and married the chief’s daughter. -</p> -<p>The next fall the chief thought he had the best hunter for a son-in-law and a great -many wanted to go with him, but the son-in-law said, “I do not think I shall go this -year.” All started off, one after another. When all had gone he went alone to the -lodge where he was to meet the woman. Arriving there he prepared the bed, and early -in the night the woman came in; stopping halfway between <span class="pageNum" id="pb92">[<a href="#pb92">92</a>]</span>the door and the couch, she said, “I am sorry you have not done as I told you to do. -I can not stay with you, but I decided to come once more and tell you that I know -everything you did at home and I can not stay.” She disappeared as suddenly as she -came. -</p> -<p>Day after day the orphan went hunting, but he saw no game. He ate all his provisions, -and had to shoot small game—squirrels and birds—to eat, for he was hungry. Returning -home, he told the people that he had seen no game. This woman who had befriended the -orphan, it was said, was a ghost woman. -</p> -</div> -</div> -<div id="s6" class="div2 section"><span class="pageNum">[<a href="#xd30e591">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">6.</span> <span class="sc">Hahnowa (the Turtle) and His Forces on the Warpath</span></h3> -</div> -<div class="divBody"> -<p class="first">Hahnowa dwelt alone in his own lodge. He was a great warrior and had led many war -parties successfully. -</p> -<p>One day the thought again came to him that he should go on the warpath. So following -the lead of his desire, he made the necessary preparations and then boarded his canoe -and paddled away along the river, singing as he went along, “I am on the warpath. -I am on the warpath.” When he had gone but a short distance from his lodge he was -hailed by a man who came running to the bank of the river calling out, “Hallo, friend! -Stop a moment! I will go too. We will go on the warpath together.” So Hahnowa stopped -at the landing, and there on the bank stood an elk, which said to Hahnowa, “I should -like to go with you on the warpath.” Hahnowa replied: “Before giving my consent, I -desire to see you run, for we might be defeated and then we shall have to run for -our lives, and unless we can escape through our speed we shall be killed and scalped. -Now, therefore, run to that mountain and return.” The elk ran with great swiftness -to the mountain and was back again in a very short time. But Hahnowa said, “You can -not go, for you do not run fast enough. Only swift runners may go with me.” -</p> -<p>Reentering his canoe, Hahnowa started off, singing, “I am on the warpath. I am on -the warpath.” In a short time a man hailed him, saying, “Come back to the landing. -I should like very much to go with you on the warpath.” So Hahnowa turned and made -a landing. Then he said to his friend, “You must run to show me your speed, for you -can not go with me unless you can run very swiftly. Therefore run to that second mountain -and back at your highest speed.” Then Senon<a href="#n11" id="n11src" class="noteRef">11</a> showed his great orenda and started off, but he had not got fairly started before -Hahnowa called him back, saying, “Come back; that is enough. You can go.” So they -two got into the canoe and started off, the Hahnowa singing, “I am on the warpath. -I am on the warpath. But you, brother, smell quite strong.” -</p> -<p>As they paddled along they saw another man, who hailed them. Making a landing, they -asked the man what he desired. In reply he <span class="pageNum" id="pb93">[<a href="#pb93">93</a>]</span>said, “I see that you are on the warpath and I want to accompany you.” The Turtle -answered him, “If you are a good runner, I will take you. To test your speed you must -run to yonder second mountain and back.” So Kahehda,<a href="#n12" id="n12src" class="noteRef">12</a> for it was he, turning, started on a run. In this attempt his feet crossed and he -stumbled and fell. But he quickly arose and had taken but a few steps farther when -Turtle called to him to stop, telling him, “You will do. Come to the canoe.” -</p> -<p>So the motley crew started off, with the Turtle singing, “We are on the warpath. You, -brother, smell pretty strong. You, brother, have plenty of arrows.” -</p> -<p>They had not proceeded far when a man from the bank hailed them, saying, “Stop! Come -to the land, for I want to go with you on the warpath.” So the Turtle and his friends -landed and the Turtle informed Degiyahgon<a href="#n13" id="n13src" class="noteRef">13</a> that he must show great speed in running to be acceptable as a companion on the warpath, -and he said, “Run as swiftly as you can to yonder second mountain and return.” Degiyahgon -was instantly off, breaking and crashing through the boughs and shrubbery as he rushed -headlong on his way. When Degiyahgon returned, the Turtle said, “You have failed in -your trial of speed,” and he and his friends again got aboard of their canoe and sailed -away, singing as before. -</p> -<p>They had not proceeded far when a man hailed them from the shore, saying, “Bring the -canoe to the land, for I desire to accompany you on the warpath.” The Turtle replied, -“I shall first come to see you run, for we can take only swift runners, as something -may happen while we are gone which will make it necessary for us to run for our lives. -So go to that second mountain yonder and return as speedily as it is possible for -you to do so.” So Sigwaon<a href="#n14" id="n14src" class="noteRef">14</a> raised himself to run, when Turtle exclaimed, “Oh, you will do! You may come with -me, too.” -</p> -<p>So the picked band of warriors again started, the Turtle singing, “We are on the warpath. -You, brother, smell pretty strong. You, brother, have many arrows. And you, brother, -have a black face.” -</p> -<p>It was now nearly night and they were going to make war on the Seven Sisters, whose -dwelling place was not far distant. They soon arrived at the place and disembarked. -The Turtle told his companions that each must choose the place best suited to his -particular method of fighting. So Senon declared that he would sit near the fireplace -and that he would attack with his odors the first person who approached the fireplace. -Kahehda chose the pile of wood for fuel, boasting that he would attack with his arrows -the first person who came out for wood. Sigwaon on his part chose the skin bucket -in which the shelled corn was kept, declaring that he would assault the first person -who should come for corn. Lastly, Turtle exclaimed <span class="pageNum" id="pb94">[<a href="#pb94">94</a>]</span>that he would station himself near the spring and that if anyone went to draw water -he would fight him. -</p> -<p>So in the early morning of the next day the mother of the Seven Sisters arose and -took a fire poker to stir up the fire on the hearth. Then Senon, who was posted there, -at once attacked her with his foul odors. The aged woman fell back nearly stifled -and unable to open her eyes. Her daughters, the Seven Sisters, hearing the commotion, -arose quickly to assist their mother. Seeing the man fighting their mother, they at -once attacked him. At first he bravely repelled their assault, but they got clubs -and fought until they had killed him, and they then threw his body out of doors. -</p> -<p>Now they started to make the fire, and one of their number went out to bring in firewood. -When she reached down to pick up a piece of wood she felt a severe blow on the arm, -and found her arm full of hedgehog quills. She at once repelled this attack, and while -she was fighting Kahehda her sisters came to her assistance. On seeing what had caused -the trouble they took up pieces of wood and attacked Kahehda standing among the logs. -They hit him repeatedly on the head until they had killed him, and then they threw -his body away. -</p> -<p>Then one of the sisters needed dried shelled corn to prepare for making bread for -the day’s meal. Going to the bucket where it was kept and putting her hand into it, -she instantly felt a sharp blow, and looking into the bucket she saw therein a huge -Hagonsadji.<a href="#n15" id="n15src" class="noteRef">15</a> She called her sisters to her assistance, who at once responded. Arming themselves -with clubs they struck Hagonsadji many blows until he was dead, but by this time the -sister who had been bitten by Hagonsadji was dead. -</p> -<p>Then the aged mother of the Seven Sisters asked one of the daughters to bring water -from the spring. Going to the spring, she stooped down to draw up the water, whereupon -she was seized by Turtle. He caught her by the toe and held on persistently; she tried -repeatedly, but she could not get him off. Then she walked backward, dragging him -along. When she arrived at the lodge her mother was very angry and shouted, “Throw -him into the fire and let him burn up.” Then Turtle laughed out loud and said, “You -can not please me more than by casting me into the fire, for I came from fire and -I like to be in it rather than in anything else.” So the old woman changed her mind -and said, “I will take him to the creek and drown him.” Thereupon Turtle cried out -in great agony, “Oh! do not do this. I shall die; I shall die if you do.” He begged -hard for his life, but it apparently availed him nothing. So the old woman and the -six living sisters, seizing Turtle, ruthlessly dragged him along to the neighboring -creek and cast him into it, thinking that he would drown; he, of course, naturally -sank to the <span class="pageNum" id="pb95">[<a href="#pb95">95</a>]</span>bottom. But in a few moments he rose to the surface of the water in midstream and, -holding out his claws as if exhibiting scalps, he exclaimed in derision, “I am a brave -man, and here is where I live,” and he at once sank out of sight. -</p> -</div> -</div> -<div id="s7" class="div2 section"><span class="pageNum">[<a href="#xd30e600">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">7.</span> <span class="sc">The Old Man’s Grandson and the Chief of the Deserted Village</span></h3> -</div> -<div class="divBody"> -<p class="first">A certain grandfather and his grandson lived together. They were the only people of -their tribe left. All the others had been killed by sorcerers. -</p> -<p>When the boy became old enough he had bows and arrows given him by his grandfather, -and he would go out hunting. As he grew older he hunted larger game, until he was -old enough to kill deer. Each time the grandson brought home game the old man danced -and rejoiced and told the youth the name of the game which he had brought in. -</p> -<p>One day the grandfather said: “Now, you are old enough to marry a wife. I should like -to have a woman here to cook. You must go south and find a wife. The people there -are good and healthy. None of them have been killed off. For an ordinary man to reach -their village it is a journey of six years, but you will go much more quickly.” The -grandfather gave the young man, among other things, a pair of moccasins and sent him -off. -</p> -<p>About noon of the first day the youth came to an opening in the woods. There he found -a large village in the opening. He went to one lodge and then to another, but he found -that they were all vacant. Then he went to the Long Lodge,<a href="#n16" id="n16src" class="noteRef">16</a> and he looked in; there he saw the dead body of a young woman, well-dressed, with -beautiful ornaments, lying on a bench in the middle of the room. As he looked in, -he thought, “I will go in and take those things. They will be good presents for my -wife when I find one.” So he went in, took off the bracelets and neck ornaments and -then went out. After he was outside of the Long Lodge he said to himself, “I think -I will go home now and look for a wife another day.” -</p> -<p>So he started northward, as he thought, running along quickly. After a while he came -to a clearing, which, to his surprise, he found was the one he had just left; he saw -the same village and Long Lodge, and he thought, “Well, I must have made some mistake -in the direction.” He took his bearings again and hurried on toward home. Again he -came out in the same village. “It must be that this woman brings me back because I -have taken her ornaments. I will give them back to her.” So he went into the Long -Lodge and put all the ornaments back on the dead body and hurried homeward. On the -way he killed a bear. Skinning it and taking some of the best meat, he <span class="pageNum" id="pb96">[<a href="#pb96">96</a>]</span>put it into the skin and carried it with him, running as fast as he could, hoping -to reach home that night. Once more he came out at the same Long Lodge in the opening -at the time it began to be dark. “Well, this is wonderful,” thought he. -</p> -<p>He made up his mind to spend the night in the Long Lodge, so he kindled a fire, spread -out the skin, cooked his meat, and sat down to supper. As he ate he threw the bones -behind him. Soon he heard back of him a noise which sounded like the gnawing of bones -by a dog. “Perhaps it is a hungry ghost that does this,” thought the young man. “Well, -I will give it some meat.” So he threw it pieces of meat and heard the sounds made -as they were being eaten. After he had eaten his supper he got under the bearskin -to sleep. But he soon felt something begin to pull the skin at his feet. When the -fire began to die out he arose quickly and stirred up the embers, putting on more -wood. All was quiet, however, and he lay down again. After a while, as the fire began -to go down again, something crawled over his body and came up to his breast. He threw -his arms around it, wrapping it in the bearskin covering, and sprang to his feet. -A terrible struggle now began between the man and his unknown antagonist. They wrestled -from that place to the other end of the Long Lodge and then down along the other side -of the room. When they had almost reached the place where they started the gray of -the dawn came; instantly the body in his arms dropped to the floor and lay still. -He lashed the bearskin around it closely; then, leaving it on the floor, he cooked -his breakfast. -</p> -<p>After breakfast he was curious to know what was under the bearskin, for he thought -it must be something connected with the woman. Opening the bearskin carefully he found -nothing but a blood-clot about the size of his fist. First, he made a wooden ladle -with his flint knife. Then, heating water, he dissolved in it some of the blood. Forcing -open the skeleton woman’s jaws, he poured down her throat some of the blood. Again -he did the same thing. -</p> -<p>At length her breast began to heave. When he had given her half the blood she breathed, -and when she had taken all the blood she said, “I am very hungry.” The young man pounded -corn and made thin gruel, with which he fed her; soon she was able to sit up, and -in a short time she was well again. Then she said: “This village was inhabited a short -time ago. My father was the chief of it. He and all his people have gone south and -they live now not far from here. Many men from the north wanted to marry me, and when -I was unwilling to marry them they enchanted me in this place, so that my father and -all his people had to leave, and I was left here for dead.” “Come! I will go with -you to him,” said the young man. -</p> -<p>The young man and woman set out together for the south, and they soon came to the -village. The first lodge on the edge of the village was <span class="pageNum" id="pb97">[<a href="#pb97">97</a>]</span>inhabited by a Crow with a large family, who were very poor. The young man was left -at a tree outside the lodge to converse with Crow. He told Crow the story of the Long -Lodge and the recovery of the chief’s daughter. The Crow hurried over to the lodge -of the chief and said to the chief and his wife, “Your daughter has come to life.” -The old woman, taking a club, began to drive the Crow out of the lodge, saying: “You -lying wretch! You know that no one has ever come to life after being dead more than -ten days.” “Oh, well; do not beat him,” said the chief, “it may be true that our daughter -has come to life, though dead twenty days.” “She has,” said the Crow, “for she is -over by my lodge.” “Well, bring her here,” said the chief. -</p> -<p>The two young people then came on invitation, and, as they were both willing, the -young man became the chief’s son-in-law. After they had been married a few days the -young man told his wife to go and get the best bowl her father had, for he was sick -at his stomach and wished to vomit. She brought the bowl, and he vomited it full of -the most beautiful wampum. This was an act which young wizards are expected to perform -after marriage. “Take that now to your father,” said he. She took the bowl of wampum -to her father as a gift from her husband. The old chief was delighted, and said: “That -is the finest man I have ever seen. I knew that he was of good stock. This wampum -will do me great good.” -</p> -<p>Two or three days later the young man said to his wife: “You go and borrow your father’s -bow and arrows, for I want to go to hunt. All the young men of the village are to -hunt tomorrow, and I must go, too.” Starting very early, each one went out alone to -hunt deer. The Crow went with the young man, and he said, “I will fly up high and -look all around to see where the deer are.” The Crow saw ten deer some distance ahead, -and, flying back, said to the young man: “I will fly behind those deer and drive them -this way. You can kill all.” The young man stood behind and waited until the deer -passed by; then he turned and, as all were in a line, he killed the ten with one arrow. -The Crow said that in the village they never gave him anything but the refuse. “Oh!” -said the young man, “you can have one deer for yourself today.” The Crow flew home -with the news, and said: “What are all the other young men good for? The chief’s son-in-law -has killed ten deer long before sunrise and the others have killed nothing.” None -of the other hunters had good luck that day. -</p> -<p>At night there was a feast and a dance in the Long Lodge. The disappointed hunters -planned to take vengeance on the young man, the chief’s son-in-law. When going around -to dance he came to the middle of the Long Lodge, by means of witchcraft they made -him sink <span class="pageNum" id="pb98">[<a href="#pb98">98</a>]</span>deep down into the ground. But the Crow now called on his friend, the Turkey, to dig -him up. The Turkey came and scratched until he dug down to the young man, and with -the aid of a bark rope, which the Crow had made, together they drew him up. -</p> -<p>The old chief now made up his mind to leave the village and the bad people, who were -enemies of his son-in-law, and to go with the good people of the village to live at -the lodge of his son-in-law’s grandfather. They all went and settled down there and -lived happily. -</p> -</div> -</div> -<div id="s8" class="div2 section"><span class="pageNum">[<a href="#xd30e609">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">8.</span> <span class="sc">The Man Who Married a Buffalo Woman</span></h3> -</div> -<div class="divBody"> -<p class="first">Near the river, at the place now called Corydon, in Pennsylvania, there lived a family -of Indians. One of the boys arose very early one morning and went to the river. The -air was foggy, but the boy heard paddling and soon saw two little people called Djogeon<a href="#n17" id="n17src" class="noteRef">17</a> in a canoe, who came to the place where he was and landed. One of them said: “We -came on purpose to talk with you, for you are habitually up early in the morning. -We are on a buffalo hunt. There are three buffaloes, two old and one young, which -run underground. If they should stop in this part of the country they would destroy -all the people, for they are full of witchcraft and sorcery. In two days you must -be in this place very early.” -</p> -<p>When the time was up the boy went to the same spot on the river bank and in a short -while the Djogeon came and said: “We have killed the two old buffaloes, but the young -one has escaped to the west. We let him go because some one will kill him anyway. -Now we are going home.” When they had said this they went away. -</p> -<p>On the Allegany reservation the Seneca collected a war party to go against the Cherokee. -One of the company was the fastest runner of the Seneca. Before they got to the Cherokee -country they met the Cherokee and all the Seneca were killed except the fast runner. -He ran in the opposite direction until out of their reach; then he started home by -a different road from the one on which the party had set out. The third day, near -noon, he came to a deer lick, and while he sat there he saw tracks which looked like -those of a very large bear; he followed these until they led to a large elm tree; -he found that the animal was not an ordinary bear, but one of the old kind, the great -Ganiagwaihegowa,<a href="#n18" id="n18src" class="noteRef">18</a> that eats people, and he said, “It matters not if I die, I must see it.” Climbing -the tree and looking down into the hollow in the trunk he saw the creature. It had -no hair; its skin was as smooth as a man’s. He thought: “I had better not attack that -creature. I will go back to the deer lick.” Getting down, he ran to the lick. Then -he heard a terrible noise and, looking back, he saw the animal come down from the -tree. Drawing back, he ran and <span class="pageNum" id="pb99">[<a href="#pb99">99</a>]</span>jumped into the middle of the deer lick, sinking almost to his waist in the mud; he -could not get out, but he could with great difficulty take a single step forward. -He saw the Ganiagwaihegowa coming toward the lick; when it got to the place whence -he leaped, it jumped after him. He dragged himself along, pulling one leg after the -other; the animal sank so it could scarcely move. The man at last got to solid ground, -but the Ganiagwaihegowa sank deeper and deeper. When it reached the center of the -lick it sank out of sight. -</p> -<p>The man ran some distance and sat down on a fallen tree. He did not know what to do; -he was faint from hunger, having had nothing to eat, and was too tired to hunt. Soon -a man approached and said, “You think you are going to die?” “Yes,” he answered. “No; -you will not; I come to assist you. Go where I came from, off in this direction,” -he said, pointing to one side. “You will find a fire and over it a pot; rest there -and eat; men will come and trouble you, but pay no attention to them. When you sit -down to eat one will say, ‘Throw a small piece over this way’; another will say, ‘Throw -a bit over this way’; but pay no heed to them. If you throw even a bit, you are lost, -for they will destroy you.” -</p> -<p>He went as directed and found meat and hulled corn in the kettle. As he ate, it seemed -as though a crowd formed in a circle around him, all begging for a portion. They kept -it up all night, but he paid no heed to their begging. -</p> -<p>In the morning, after he had traveled a short distance, he met the same man who sent -him to the kettle, who now said to him: “I am glad that you did as I told you. Now -you will live. Go toward the east, and when it is near night sit down by a tree. I -will come to you.” -</p> -<p>He traveled all day, and near sunset he found a fallen tree and sat down. Soon the -man came and said: “Follow my tracks a little way and you will find a fire and a kettle -with meat and hulled corn in it; you will be troubled as you were last night, but -pay no heed to the words; if you escape tonight, you will have no more trouble.” -</p> -<p>He went as directed; he found the fire and the kettle hanging over it; the kettle -was filled with meat and hulled corn. That night a crowd around him begged for food -as they did the night before, but he paid no attention to them. After he had started -in the morning the man met him and said, “Keep on your way; you will meet no further -danger, and will reach home safe and well.” After going on a little way he turned -to look at his friend, and saw that instead of being a man it was Sʻhagodiyoweqgowa.<a href="#n19" id="n19src" class="noteRef">19</a> He went along, and toward night he began to think he had better look for game. He -saw a deer, which he shot and killed; then, building a fire, he roasted and ate some -pieces of venison. He was now in full strength. -<span class="pageNum" id="pb100">[<a href="#pb100">100</a>]</span></p> -<p>The next day he kept on, and in the afternoon he shot a deer. When night came he lay -down by the fire, but he could not sleep. After a while he heard some persons coming -to his fire—a couple of women, he thought. One asked, “Are you awake?” “Yes; I am -awake,” he replied. “Well, my husband and I have decided to have you marry our daughter -here,” came the rejoinder. When she said this he looked at them, and they were attractive -women, especially the younger one. He consented to her proposal. He did not know where -to go, and thought that if he married her he would have company and could find his -way home after a time. The two women stayed all night. In the morning the mother said, -“We will go to my home.” They walked on until noon, when they came to a village where -he thought a goodly number of people were living. He stayed with them a long time. -</p> -<p>One night he heard a drum sounding near by and heard his father-in-law say, “Oh! Oh!” -The old man seemed frightened by the call. It meant that the little Buffalo, which -had escaped from the Djogeon and lived under the hill, was going to have a dance and -that all must come. That morning they went to the place where the drum was beaten. -The little Buffalo was chief of all these people. He had two wives. When they got -to the place the whole multitude danced all night, and the little Buffalo and his -two wives came out and danced. He had only one rib<a href="#n19a" id="n19asrc" class="noteRef">19a</a> on each side of his body. -</p> -<p>The next morning the chief and his two wives came out and went around in the crowd. -Being very jealous, he pushed the young Buffalo Man away from his wives and began -fighting them; then he went away again. The next morning the old father-in-law said -to the man, “The two wives will soon come out and go to the stream for water; they -will pass near you, but you must not speak or smile, for their husband is a bad, jealous -man, and if you smile or speak he will know it at once and will harm you.” He did -not, however, obey the old man’s words. The two women went for water, and as they -came back they smiled and looked pleased, and the young man asked them for a drink; -they gave it to him and went on. His father-in-law said, “You have not done as I told -you; now the man will come out and say he has challenged a man to a foot-race, and -he will name you.” Soon the Buffalo Man came out and said: “I have challenged this -man to run. If I am a better runner than he, I will take his life; if he is better -than I, he may take mine.” They were to begin the race early in the morning and were -to run around and around the hill. The one who was ahead at sundown was to be the -winner. The father-in-law said, “You must have an extra pair of moccasins to put on -if yours get worn out.” -</p> -<p>That morning the Buffalo Man came out, and saying, “Now start!” off he went. At noon -his friends told his opponent to do his best, <span class="pageNum" id="pb101">[<a href="#pb101">101</a>]</span>for the Buffalo Man was gaining on him, and had just gone around the turn ahead. Soon -the man overheard the Buffaloes tell the Buffalo Man to do his best, for the other -man was gaining on him. Shortly after noon the chief’s son-in-law was only a few rods -behind, and the Buffalo Man was tired; the latter began to go zigzag and soon afterward -his opponent overtook him. -</p> -<p>The latter did not know at first how to shoot the Buffalo Man. He could not shoot -him in the side, for it was one immense rib; so he decided to shoot from behind. He -shot and the arrow went in up to the feathers, only a little of it protruding. The -two ran around once more, and as they came near the stopping place the people encouraged -the man to shoot a second time. He did so, and the Buffalo fell dead. So the words -of the Djogeon were fulfilled that some one would come who would kill the young Buffalo. -The people crowded around the man and thanked him for what he had done. -</p> -<p>After this the old man said to the people, “All can go where they like.” They separated, -but he and his wife with their son-in-law and daughter went home. Then the mother-in-law -said to the man, “Now you must get ready and go to see your mother.” They started, -the man, his wife, and mother-in-law. They were ten days on the road. It was the time -of sugar making. When they got near his mother’s lodge his wife said, “My mother and -I will stop in these woods; your mother is making maple sugar and we will help her -all we can.” The young man saw his mother and at night went to the lodge, leaving -his wife and her mother in the woods. -</p> -<p>In the night the wife and mother collected all the sap and brought a great pile of -wood. The next morning when the mother and her son went to the woods they found no -sap in the troughs under the trees, but when they got to the boiling place the big -trough was full and a great pile of wood was near by. The work continued for some -days. Then the old woman said to her son-in-law: “It is time for me to go home to -my husband, and now you may be free. Have no hard feelings. I shall take my daughter -with me. You must stay with your mother. There are many women about here who want -to marry you, but do not marry them; there is but one that you should marry—the granddaughter -of the woman who lives in the last lodge at the edge of the village. They are very -poor and the girl takes care of her grandmother. You may tell the people when you -get home that you saw buffalo tracks in the swamp; let them come out and shoot; the -more they shoot the sooner we shall get home.” -</p> -<p>The man told the people that he saw tracks in the swamp. The people went out, but -did not get far before they overtook the Buffaloes and killed them. The man knew all -the time that they were Buffaloes, but in his eyes they seemed like people. As he -had been absent from his people so long, and as the rest of his company had <span class="pageNum" id="pb102">[<a href="#pb102">102</a>]</span>been killed, the Seneca thought him a great man. The women sought him as a husband -for their daughters, but, refusing every offer, he married the granddaughter of the -old woman who lived in the last lodge on the edge of the village. -</p> -<p>When the Buffaloes were shot the people thought they had killed them, but in reality -they had not done so. The Buffaloes left their carcasses behind, which the people -ate, but their spirits went back to the old man and they were Buffaloes again.<a href="#n19b" id="n19bsrc" class="noteRef">19b</a> -</p> -</div> -</div> -<div id="s9" class="div2 section"><span class="pageNum">[<a href="#xd30e618">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">9.</span> <span class="sc">A Woman and Her Bear Lover</span></h3> -</div> -<div class="divBody"> -<p class="first">A man and his wife with two sons—one on the cradle-board yet, and the other three -or four years old—lived in the woods. -</p> -<p>After a while the elder boy became puny and sickly. The man was much troubled by this -and began to think that his wife was to blame. Every day he set out to hunt, and the -woman went to get wood and to dig wild potatoes. -</p> -<p>One day the man resolved to watch his wife; so he hid himself near the lodge instead -of going to hunt. In a couple of hours the wife came out, gayly dressed, her face -washed, and her hair oiled; she walked quickly to the woods. He followed her stealthily. -She stopped at a large tree on which she tapped with a stick and said, “I am here -again.” Presently a noise as of scrambling was heard in the tree, and a great Bear -came out of the hollow in the trunk and slipped quickly to the foot of the tree. After -a while the woman went away, and the Bear again climbed the tree. The man set off, -seeking wild potatoes. Finding a place where there were many good ones, he dug up -a large quantity. -</p> -<p>The next day he took the woman there and dug up as many as she could carry; he then -sent her home, saying that he would go hunting so that they could have a good supper. -The hunter then went straight to the tree in which lived his wife’s lover, the Bear, -and, tapping twice on it, said, “I am here again.” The Bear soon stuck his head out, -and the man shot an arrow at him which brought him to the ground. The hunter left -the skin of the Bear; he merely opened his body and took out the entrails, which he -carried home. -</p> -<p>The woman was glad and said to the little boy, “Your father has brought us a good -dinner.” She cooked the entrails and the wild potatoes. They all sat down to eat, -and the woman ate very heartily; but the man said that he was sick, and did not eat -of the entrails. When she had nearly finished eating and her hands were full of fat, -her husband said to her, “You seem to like to eat your lover.” “What?” she said. “Oh! -eat more, eat plenty,” he replied. “I shall eat two or three mouthfuls more,” she -said. As she was doing this, he said again, “You seem to like to eat your husband.” -She heard him this time and knew what he meant. Jumping up, she ran out and vomited -and vomited. Then she ran off into the woods to <span class="pageNum" id="pb103">[<a href="#pb103">103</a>]</span>the westward. The next day she took medicine, which caused an abortion, resulting -in delivery of two bear cubs. Leaving them on the ground, she cut off her breasts -and hung them on an ironwood tree. -</p> -<p>A couple of days later the father said to the elder boy, “I think I must go after -your mother; you stay in the lodge and take care of your little brother.” Then he -brought a bowl of water and put feathers in it, saying, “If anything evil happens -to me the feathers will be bloody.” -</p> -<p>He started west. The first day he found the cubs and breasts on the ironwood tree, -which he knew came from his wife. -</p> -<p>After leaving the cubs the woman went on until she came to a village. She stopped -in the first lodge at the edge of the village, where a family of Crows lived. The -woman said that she was looking for a place to live, and, being a young woman, would -like to get a husband. The old Crow said to one of his sons: “Run over to the chief’s -lodge, and tell him that there is a young woman here who would like to get married. -Perhaps one of his sons would like to have her.” The boy did as directed. “All right,” -said the chief, “let her come over here.” The woman went over. She had her hair pulled -back and tied tight at the back so there were no wrinkles on her face, and as her -breasts were cut off, she looked like a young woman. One of the chief’s sons married -her. -</p> -<p>Two days later her husband appeared at the lodge of the Crows, asking whether they -had seen such and such a woman. “I have come looking for my wife, who left me four -days ago,” said the man. “Yes, such a woman came here two days ago. She is married -to one of the chief’s sons.” “Go over,” said the Gagahgowa<a href="#n20" id="n20src" class="noteRef">20</a> to one of his sons, “and tell the chief that his daughter-in-law’s husband has come.” -The young Crow went over and delivered the message. “Have you ever been married before?” -asked the chief of his daughter-in-law. “No,” replied the woman. “Then he lies,” said -the chief to the Crow’s son. Turning to some of the warriors, he said: “We do not -want such a fellow as that hanging around; go over and kill him.” The warriors went -over to the Crow’s house, killed the man, and threw his body away. -</p> -<p>Immediately the feathers in the bowl were bloody, and the boy knew that his father -was dead. The next day he started westward, carrying his little brother on his back. -Following the trail, they found the two cubs lying on the ground. Then the little -fellow on the cradle-board looked at them, then at the breasts on the tree, and he -knew that they belonged to his mother. They went on until they reached the Crow’s -lodge, where they inquired, “Have you seen our father, who came after our mother?” -“Oh, yes; the chief has killed your father, and your mother is at the chief’s lodge. -She <span class="pageNum" id="pb104">[<a href="#pb104">104</a>]</span>is the wife of one of his sons. You run over and tell the chief that his daughter-in-law’s -two sons have come after her.” He went and told his message. “Have you ever had any -children?” asked her father-in-law and her husband. “No,” she said in a faint voice. -“Go home,” said the chief, “and tell them my daughter-in-law never had any children. -She is a young woman. How could she have two sons?” Then, turning to the warriors, -he said: “Run over and kill those lying children. I do not want to have them around -here.” When his sons came home the Gagahgowa said: “They will kill those two boys. -It is a pity. Let us hide them.” When the warriors came the Gagahgowa said, “They -have gone; they went back home, I think.” -</p> -<p>The Crows cared for the boys. After a while the old Crow said: “Let us go away from -here. Let us go far away into the woods where there will be good hunting. These little -boys will bring us luck.” The Crow family moved far away into the deep woods; they -planted corn and beans and had good crops. The boys grew up and hunted; they had great -luck and obtained much game. The whole Crow family were fat and happy. -</p> -<p>After several years the old chief at the village said one day: “I have not seen that -Crow family for a long time. Run over, somebody, and see how they are getting along.” -A runner, Haheshe,<a href="#n21" id="n21src" class="noteRef">21</a> went over and, finding the Crow place in ruins, came back and said that their lodge -had tumbled down and that they had gone away somewhere. “Go,” said the chief, “a number -of you, and find them. They must be somewhere. Do not come back until you know where -they are living now.” After a long search they found the Crow family living in happiness -and plenty, far away in the woods. When they told the chief he said, “Let us all go -there. There must be good hunting in that place.” -</p> -<p>As soon as they were on the road it began to snow and to grow cold. It continued to -snow heavier and faster, the snowflakes being almost as large as a man’s hand. The -young chief and his wife hurried on ahead. She had a child on her back. They reached -the Crows’ lodge almost frozen to death and covered with snow. The rest of the family -were either frozen to death, buried in the snow, or forced to turn back. The snow -was light near the Crows’ lodge, but as there was a great pile of deer carcasses near -it, they had to carry them in. The elder brother was employed at this work when his -mother and her husband came. Calling out, “My son!” she came near him. He pushed her -back with a forked stick. She put her baby on him. He threw it on the ground in the -snow. Just then the old woman of the Crows came out and said: “You should not do so. -If your mother is wicked, you should not be likewise. Let them come in.” And Gagahgowa, -the old Crow, allowed them to live there. -<span class="pageNum" id="pb105">[<a href="#pb105">105</a>]</span></p> -</div> -</div> -<div id="s10" class="div2 section"><span class="pageNum">[<a href="#xd30e627">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">10.</span> <span class="sc">The Fox and the Rabbit</span></h3> -</div> -<div class="divBody"> -<p class="first">One winter a man was going along quietly over a light, freshly fallen snow. All at -once he saw another man coming toward him. The other man when within hailing distance -shouted, “I am Ongwe Ias” (i<span class="corr" title="Not in source">.</span>e., I am a man-eater). The first man decided to run for his life. Starting on a run, -he circled round and round, trying to escape, but the other man, who was also a swift -runner, was gaining on him. When the first man saw that he could not escape, he took -off his moccasins and, saying to them, “You run on ahead as fast as you can,” he himself -lay down and became a dead rabbit, half rotten, and all dirty and black. -</p> -<p>When the second man came up and saw the black, dirty old carcass and the tracks ahead, -he ran along after the moccasins. When he caught up with them and saw that only moccasins -had been running on ahead of him, he was very angry, thinking, “This fellow has surely -fooled me. The next time I will eat the meat anyhow.” -</p> -<p>Thereupon the man-eater turned back. As expected, the dead rabbit was gone, and he -followed the tracks. He soon came upon a man who sat rolling pieces of bark, making -cords. The man-eater asked, “Have you seen a man pass by here?” No answer came from -the cord-maker. Again he asked and then pushed the cord-maker until the latter fell -over; whereupon he answered, “Yes; some one passed here just now.” The pretended cord-maker -had sent his moccasins on again. -</p> -<p>The man-eater hurried on, and the cord-maker, springing up, ran on a little and then -turned himself into an old tree with dry limbs. He had made a circuit and came in -ahead of the man-eater. When the latter came to the tree, he said, “I believe that -he has turned himself into a tree;” so, punching the tree, he broke off a limb that -looked like a nose, and that fell like dead wood. Then the man-eater said, “I do not -think that it is he,” and started off again on the trail of the moccasins. -</p> -<p>When he overtook the moccasins he thought, “I now believe that the tree was the man, -and that he has fooled me again.” He hurried back; when he came to the spot where -the tree had been it was gone, but where he had broken off the limb he found blood. -Then he knew that the tree was the man he was seeking, and he followed the tracks. -</p> -<p>When the man saw that his enemy was after him again, he fled until he chanced to come -upon the body of a dead man, which he pushed on the path. When the man-eater came -up, he said, “I will eat him this time; he shall not fool me again. I will finish -him.” Then he ate the putrid carcass. The other man thus escaped his enemy. -</p> -<p>[It is said that the man with the moccasins was a rabbit, while the man-eater was -a fox.] -<span class="pageNum" id="pb106">[<a href="#pb106">106</a>]</span></p> -</div> -</div> -<div id="s11" class="div2 section"><span class="pageNum">[<a href="#xd30e636">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">11.</span> <span class="sc">The Snake with Two Heads</span></h3> -</div> -<div class="divBody"> -<p class="first">In olden times there was a boy who was in the habit of going out to shoot birds. -</p> -<p>One day in his excursions he saw a snake about 2 feet long with a head at each end -of its body. It so happened that the boy had a bird and, dividing it in two parts, -he gave a portion to the snake in each mouth. -</p> -<p>The next day he fed it again; and the youth made up his mind to do nothing but hunt -birds to feed the snake. He went out every day and killed many birds and the snake -grew wonderfully large. The boy, too, became a very good shot; he even killed black -squirrels and larger game to feed the snake. One day the misguided youth took his -little sister along with him and pushed her toward the snake, which caught her with -one of its heads and ate her up. -</p> -<p>The snake kept growing and ate larger and larger game. It devoured anything the boy -brought to it. At last it formed a circle around the entire village of his people. -The two heads came near together at the palisade gate, and they ate up all the people -who came out. At last only one man and his sister remained. When the snake had swallowed -enough persons it dragged itself off to the top of a mountain and lay there. -</p> -<p>That night the man who was saved dreamed that he must make a bow and arrows and take -certain hairs from his sister’s person and wind them around the head of each arrow; -then he was to anoint the end of each arrow with blood from his sister’s catamenial -flow. -</p> -<p>When the man arrived near the mountain he shot an arrow at the monster, which struck -it and worked into its body; and every arrow that the man shot did likewise. Finally -the snake began to vomit what he had eaten. Out came all the people in pieces—heads, -arms, and bodies, and wooden bowls—for the people had tried to defend themselves with -every kind of weapon that they could grasp. The snake then began to writhe and squirm -violently and at last it rolled down into the valley and died. -</p> -</div> -</div> -<div id="s12" class="div2 section"><span class="pageNum">[<a href="#xd30e646">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">12.</span> <span class="sc">A Hunter Pursued by Genonsgwa</span><a href="#n22" id="n22src" class="noteRef">22</a></h3> -</div> -<div class="divBody"> -<p class="first">Among a certain people in times past four warriors decided to go off on a hunting -expedition. In order to reach their destination they had to ascend a large stream -in canoes. Now, it is said these men were the inventors of bark canoes. -</p> -<p>The eldest member of the party said, “We will go and land at a point which is called -Kingfisher’s Place.” They had then been out for several days, and so after he had -told them this they felt glad to know that soon they would land somewhere. They entered -the <span class="pageNum" id="pb107">[<a href="#pb107">107</a>]</span>mouth of an affluent of the stream upon which they first started and, having arrived -at their destination, the leader of the party said, “This is the place.” After they -had landed and established their camp the leader said to his comrades, “Now, you must -hunt and bring into the camp all the game you can.” It was then early in the summer. -He told each one to do the best that lay in his power, with a strict command to observe -the usual fasts and injunctions. -</p> -<p>In the morning of the day following their arrival at the Kingfisher’s Place the leader -in behalf of his men and himself besought the Stars, the Moon, and the Sun to prosper -them and to give them a large measure of success in killing an abundance of game for -their larder. Being expert hunters, they soon had plenty of meat and furs; the meat -was dressed and properly cured, while the skins were prepared for tanning later. -</p> -<p>One day one of the hunters said: “I am going a little farther away than usual. I am -hunting elks.” But the leader said to him: “You must be careful in all that you undertake. -No man must take any chances by going far out of the usual bounds, for I fear something -evil may come to us.” -</p> -<p>Now, it so happened that one of the hunters was exceedingly stubborn and would not -accept advice from any source. So, without regard for the timely caution of his chief, -he went farther than he had intended to go, after an elk. When night came all the -hunters reached camp safe, except this stubborn man. As the others gathered around -their fire at night they discussed his probable fate if he had gone too great a distance, -reaching the conclusion that he had gone farther away than he had intended to go. -</p> -<p>Now, the stubborn man had traveled all day. When night came on he erected a brush -lodge and kindled a bright fire. He had encamped near a stream. Soon he heard in the -distance voices which seemed to be those of human beings. Looking across the stream -he saw on the farther bank what he believed to be two women, one carrying a baby which -seemed to be very fretful, for the woman sat down and nursed it continually. The hunter, -who was deceived as to the true character of the supposed women, was delighted to -see people of any kind at that time. -</p> -<p>Now, the women saw him at the moment he looked across the stream to learn what kind -of people were making the sounds he had heard; and one of them hailed him with “Brother, -how did you cross the stream?” It seemed strange to him that these women should call -to him from so great a distance, but he told them to cross just below the point at -which they then were and to come directly toward his fire and camp. The women kept -on asking him, however, how he had crossed, but he answered only as before. Nevertheless, -the women continued to say, “Tell us. You must have crossed in some <span class="pageNum" id="pb108">[<a href="#pb108">108</a>]</span>place.” The hunter, still dissembling, said, “Yes; I did cross right there where I -have shown you.” While he talked to them he reached the conclusion that these women -were not human beings, but that they must be Genonsgwa, of whom he had heard so much -in the traditions of his people. Nevertheless, they were clothed like the women of -his people, and one of them was quite beautiful in form and feature. -</p> -<p>One of the women asked him if she could not stop with him overnight. The young hunter -replied, “Yes; if you will come across the stream.” After looking at them more closely, -he was firmly convinced in his mind that they were not women of the human species. -Then one of the women said to her companion, “We will go on a little farther; perhaps -we may find a ford.” Ascending the stream a short distance, they came to a footbridge -consisting of a fallen log, on which the man had crossed. One of the women said to -the other, “This is surely the place where he crossed.” -</p> -<p>When the hunter saw them crossing on the footbridge, he went quickly some distance -downstream and then, crossing at a ford, he again ascended the stream to a spot opposite -his camp. -</p> -<p>The moment that the women arrived at his camp fire the hunter became afraid, because -of their actions. On looking across the stream they soon saw that the man was then -where they themselves had just been, and one of them at once called to him: “Why do -you run from us? Nothing will happen to you, so come back here. We will do you no -harm.” Making no reply to these challenges, the man saw one of the women pick up his -tomahawk and draw her finger across its edge, saying, “I do wonder whether this would -kill a person or not?” The hunter shouted to her, “Yes; it can take a person’s life, -so put it down at once, lest it do you harm.” She laid down the tomahawk and became -very angry, because she saw that the hunter was determined to keep out of her way. -As these women showed so great anger, the hunter felt sure they were in fact Genonsgwa. -</p> -<p>Realizing that they were determined to reach him, the hunter told them to come across -the stream directly to the point where he then stood, assuring them that he would -remain there until they arrived. One of the women had requested him several times -to return to the opposite side of the stream, but his only reply was, “You, yourself, -come here.” This answer only made her angry. Finally the two women started for the -footbridge, telling the hunter to wait for them, and again he assured them that he -would do so. But when he saw them crossing he descended the stream and recrossed it -at the ford; so when they arrived at the place where he had said he would await them, -he was back at his own camp. -<span class="pageNum" id="pb109">[<a href="#pb109">109</a>]</span></p> -<p>The women could not walk side by side, but one had to follow the other. The younger -one carried the baby. When they saw him back at his own fire, they became quite enraged, -and one of them said to him, “A time will come when I shall get at you.” The hunter -replied, “You kill human beings, and this is the reason why I do not want you to reach -me.” One of the women tauntingly replied, “On the other hand, you are not able to -kill anybody.” Then the hunter said, “You are very angry now, but I am about to show -you that I can kill you.” Drawing his tomahawk, he struck a huge rock, which crumbled -into small stones from the blow. “Well!” said one of the women, “I do believe that -he can kill some persons.” Picking up his bow and arrows, the hunter aimed a shot -at a tree, which he hit with terrific force. Seeing his skill, one of the women said, -“There, he is really a man to be feared,” and she showed signs of astonishment at -his feats. The younger woman exclaimed, “We have now come into contact with Thunder -(i.e., Hinon), it seems.” But the elder one said: “Now, I am determined to work my -will. He is dodging around in an attempt to escape, but I shall do what I intended -to do at first.” -</p> -<p>While they were talking it grew dark and, night coming on, the hunter could not see -them but he could still hear them converse together. The elder woman was angry to -think that he had endeavored to avoid them in every way. Having discovered who they -were, the hunter was very cautious in his movements and continually on his guard lest -they come on him unawares. Finding that, under cover of the darkness, they were recrossing -the stream on the footbridge, he went down under the water, where he remained, going -up and down in the middle of the stream bed. -</p> -<p>When the elder woman could not find the hunter her anger was wrought up to a high -pitch against him. He remained in the water until daylight, however, when coming up -out of the stream he started off toward the camp of his fellow hunters. He was a very -swift runner and possessed good staying powers on the race course; but when it was -nearly midday he heard a voice behind him saying: “Now I have caught up with you. -Now you are within my reach.” (The other members of this band were sad at the loss -of this man, and so they had not gone out to hunt on this particular day.) When the -fleeing hunter saw the woman overtaking him he put forth his best efforts to maintain -his exhausting pace, but he felt his strength was fast failing him. At every sound -of her voice he fell to the ground from the effect of her orenda.<a href="#n23" id="n23src" class="noteRef">23</a> He knew by her manner that she was greatly enraged at him for attempting to escape -from her. -</p> -<p>Seeing that he could not possibly escape her by running he decided to climb a tree. -He did this none too soon, for he had just reached a hiding place in the thick upper -branches when the elder of the women <span class="pageNum" id="pb110">[<a href="#pb110">110</a>]</span>came to the tree. Like all Genonsgwa she could not look up into the tree, for they -are prevented from doing so because of the stony covering of their bodies. In a short -time the younger of the women came up bearing the baby. Having nursed the child she -said, “We will now hurry.” Like her mother she could not look up into the tree, and -so she did not see the man. Then the elder said, “I shall keep on for the reason that -he is probably only one of a large hunting party.” As soon as the child had finished -nursing she desired to know how far the man was ahead of them. -</p> -<p>Taking a small, animate finger<a href="#n24" id="n24src" class="noteRef">24</a> from her bosom, the elder woman placed it on the palm of her hand and asked it where -the man was at that time. In reply the finger stood on end, pointing directly at the -man in the tree. But the women, not understanding this, were somewhat puzzled. While -they were thus perplexed the hunter, realizing in a moment the priceless value to -them of the animate finger, decided to steal it, if possible. So, slyly slipping down -the tree, he struck the ground with a bound, and before the two women realized what -had happened he had snatched the finger from them and had made good his escape. With -a wail of despair the Genonsgwa women called to the man to give them back the finger, -saying, “You will cause us much unnecessary trouble if you do not return the finger -to us.” But, finding the finger of great service to him, he paid no heed to their -pleadings. -</p> -<p>He could run much faster since he got possession of the finger, as it was his adviser -and guide, indicating to him clearly the path to be taken. He consulted it to learn -how far he was from the camp of his friends and in what direction the camp was located. -After asking it these questions, he would place the finger on the palm of his hand, -when it would point in a certain direction. After running some distance he would consult -again this animate finger. At last it did not stand at an angle but pointed horizontally, -and the hunter knew that he had arrived very near the camp of his fellows. Having -reached the camp, he ate some food and regained his strength. He then told his comrades -that two Genonsgwa women were following him closely, although it is said that after -they lost the animate finger they could not go much faster than a slow run. When the -hunter had told his story the chief of the party said, “We must gather up all our -things and go home tomorrow.” -</p> -<p>The next day, just as they had placed all their things in the canoe and had pushed -off from shore, they saw the elder of the women, who called from the bank: “Give me -back what you have stolen from me. If you will return what belongs to me, you shall -be successful; you shall always have good luck.” She was weeping and was evidently -in great distress. Then the chief of the hunting party asked: “What did you take from -her? It may be true that we shall have greater <span class="pageNum" id="pb111">[<a href="#pb111">111</a>]</span>success if you return it to her. I think you would better do so. Show me what you -took from her.” The young hunter then drew out the animate finger and showed it to -him. The chief at once said, “Let her have it again.” The hunter replied: “It is well. -I suppose she will never molest us again.” -</p> -<p>Now, all the party were aware that the woman was a Genonsgwa. Placing the animate -finger on the palm of his hand, the hunter held it out as far as he could over the -stream toward her. In reaching over the water she lost her balance and fell into the -stream. She sank at once, and all that the hunters saw was bubbles arising from the -water. Then the young hunter said, “Let us be off quickly.” He retained the animate -finger, which he afterward used in all his hunting expeditions. -</p> -<p>The party reached home safe in due time. The young hunter became noted for his skill, -owing to the animate finger, which he always consulted and which would always point -out where he would find whatever game he wanted to kill—bear, elk, beaver, or pigeons. -</p> -<p>So it happened that ever afterward he had a great supply of all things good to eat -and of many fine furs and feather robes. -</p> -</div> -</div> -<div id="s13" class="div2 section"><span class="pageNum">[<a href="#xd30e655">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">13.</span> <span class="sc">The Grandmother and Her Granddaughter</span></h3> -</div> -<div class="divBody"> -<p class="first">There was a grandmother living with her granddaughter. They had a skin of some kind -for their blanket, the hair of which had largely worn off. Suddenly they found that -the skin had become alive<a href="#n24a" id="n24asrc" class="noteRef">24a</a> and was angry, and with all their might they ran for their lives. They heard the -skin coming in fierce pursuit and it seemed very near to them. Then the grandmother -began to sing, saying in her song, “My granddaughter and I are running our best for -life; my granddaughter and I are running our best for life.” At the end of the song -she could scarcely hear the sound of the animate skin following them. Not long afterward -she heard it more plainly, but then they were near home. When they reached the lodge, -the animate skin was so near it almost caught them. When they jumped through the door -the skin clawed at them, scratching their backs, but they got in. The skin was a bear. -The old woman and her granddaughter were chipmunks. Chipmunks now have stripes on -their backs as the result of the scratches received by the two mentioned above. -</p> -</div> -</div> -<div id="s14" class="div2 section"><span class="pageNum">[<a href="#xd30e664">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">14.</span> <span class="sc">The Woman Who Became a Snake from Eating Fish</span><a href="#n25" id="n25src" class="noteRef">25</a></h3> -</div> -<div class="divBody"> -<p class="first">In the old times a young man and his wife lived together very happily in a village. -The young man had a hunting ground one day’s journey from the village. There in the -forest he had a lodge. <span class="pageNum" id="pb112">[<a href="#pb112">112</a>]</span>He usually asked his wife to go with him. She replied always that she would be very -glad to go and to have a good time there; thereupon he said, “Let us make ready and -go.” They would set out on their journey and would reach the place in the evening. -After making a fire and cooking their supper they would spend the evening pleasantly. -</p> -<p>The day after one such night the man went out and found plenty of game. He had like -success on the second and third days. Everything seemed to be auspicious. -</p> -<p>On the fourth day, while the man was gone, the woman saw many fish in the neighboring -stream when she went for water and decided that she could catch some. So she caught -several in the water basket. “What good luck I have had,” said she; “my husband will -be surprised to have fish for supper.” She cooked and ate half of the fish and put -the rest away for her husband. After a while she began to be thirsty. Going to the -water basket she found it empty, so getting down on her hands and knees she began -to drink from the stream. After a while she thought that she would stop drinking, -but being still very thirsty, she drank more; then she drank still more, and, on raising -herself, she saw that she was turning into a snake. -</p> -<p>Meanwhile her husband came home. He did not find his wife in the lodge and seeing -no water basket, he thought she had gone for water. Hurrying to the stream, he arrived -there just in time to see her lower parts become those of a snake. She told him what -had happened with regard to the fish—that she had had such a hunger for them that -she had eaten a good many; and that she was sorry, very sorry, to leave him, but that -she must go to the lake into which the stream flowed. She said, further, that in the -lake was a serpent with which she had to fight a great battle, and that he might go -to look on, and that he should burn tobacco for her success in the fight. -</p> -<p>The woman floated down the stream, and her husband followed her. He saw the great -battle in the lake. During this struggle the serpents would raise their heads from -the water higher than a great lodge, and they fought and fought fiercely. She conquered -the other serpent, but her husband did not wait to see the end. He went home. -</p> -<p>After a while the husband was told in a dream that he must make a basswood woman and -dress her up. He did this, using his wife’s clothes. The figure became just like his -former wife. In another dream he was told that he must not touch the basswood woman -for ten days. He refrained from touching her for nine days. But on the tenth day—she -was so like his former wife—he touched her, whereupon she disappeared forever, there -being nothing left in her place but a basswood stick. -<span class="pageNum" id="pb113">[<a href="#pb113">113</a>]</span></p> -</div> -</div> -<div id="s15" class="div2 section"><span class="pageNum">[<a href="#xd30e673">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">15.</span> <span class="sc">Gaqga (the Crow) Makes a Journey and Kills Many People</span></h3> -</div> -<div class="divBody"> -<p class="first">A man, a Gaqga, was traveling. He did not know whence he came, nor whither he was -going. As he journeyed along he continually thought: “How did I come to be alive? -Whence did I come? Whither am I going?” -</p> -<p>After traveling a long time, he saw smoke through the forest, and approaching it, -he found four hunters, named Djodjogis.<a href="#n26" id="n26src" class="noteRef">26</a> Being afraid to go near them, he hid in the thickets and watched them. The next morning, -after they had departed to hunt, Gaqga crept up to their camp and stole their meat, -which he carried into the woods, where he made a camp for himself. He was lonely and -said, “I wish there was some other people here.” -</p> -<p>One morning he saw that some person was living west of his camp. Going to the lodge, -he found a man, his wife, and five children; they were Djoñiaik<a href="#n27" id="n27src" class="noteRef">27</a> people. Gaqga ate the youngest child first and then he ate the other four; in the -meanwhile the father and the mother strove to drive him away, but they could not. -Then, leaving old Djoñiaik and his wife crying for their children, he went home. Some -time after this he saw another camp off in the southeast, where he found a family -of Ganogeshegea<a href="#n28" id="n28src" class="noteRef">28</a> people. Being afraid of the old people, he ran off, but they ran after him and beat -him on the head until they had driven him far away. Then the man said, “Is it not -a shame that such little fellows should beat me,” but he dared not go back. -</p> -<p>Now he roamed over all the forest, but he could not find his camp. At last, saying, -“Well, let it go; I do not care,” he walked on toward the north. Just before dark -he saw a camp. Going cautiously toward it, he saw therein four men and a large quantity -of meat. That night he hid in the woods. Next morning, looking toward the camp, he -again saw the four hunters, and thought, “I will wait until they have gone to hunt -and then I will get their meat.” -</p> -<p>Soon after this he heard the hunters moving around; then all became quiet and he concluded -that they had gone. He crept slowly toward the camp, but when he reached it he could -not find a bite of meat. These were the same four brothers from whom he had stolen -before. They had now finished hunting, and had packed their meat and started for home. -Disappointed by this failure, he walked on; toward night he saw a camp, and, creeping -near it, he again saw the four hunters. He listened to what they were saying. One -said, “I wonder who stole our meat that day.” Another said: “I think that man is walking -around in the woods. I think his name is Gaqga.” “Oh,” thought Gaqga, “they are talking -about me. They will be on the watch. How can I get their meat?” Then he said, “I wish -them all to sleep soundly.” They fell asleep, and he went <span class="pageNum" id="pb114">[<a href="#pb114">114</a>]</span>up boldly and took all their meat and hid it in the woods, saying, “This is the kind -of man I am.” -</p> -<p>The next morning the four hunters missed their meat. One said, “Who has stolen our -meat?” Another said: “I dreamed that I saw Gaqga around here. I saw him go off toward -the southwest.” Then all said, “Let us follow the direction given by the dream.” They -started and soon came to the place where Gaqga was camped. He had been out all night -and was now sleeping. One of the men said, “Let us kill him.” “No,” said another; -“let him live; he did not kill us while we were asleep.” They took the meat and went -away. -</p> -<p>When Gaqga awoke he was very hungry, but the meat was gone. “Well,” thought he, “I -must go and hunt for more meat,” but he could find none. About midday he heard the -noises made by people. He listened and then went on to a lodge. Some one inside was -singing and the song said: <span class="corr" id="xd30e3204" title="Source: ‘">“</span>Gaqga is coming. Look out. Be careful, Gaqga is coming.” “Why does he sing about me?” -thought Gaqga; “I will go inside and find out.” He found a man and his wife and four -children. Gaqga said, “I have come to stay a few days with you.” “Very well,” replied -the man of the lodge. During the night Gaqga ate all the children; then he lay down -and slept. The next morning the old people said, “Where are our children?” Gaqga replied: -“I dreamed somebody carried off your children, and my dream told which way he went. -I will go with you to hunt them.” After they had gone some distance Gaqga said: “The -man lives on that high cliff. I can not go with you for I do not like the man who -lives there. I will wait here.” As soon as the father was out of sight Gaqga went -away. Now he went on until he came to a place where he found many of his own people; -they were having a great dance, and he sat down to watch them. -</p> -<p>Soon Hanisheonon<a href="#n29" id="n29src" class="noteRef">29</a> [the Muckworm] came from the east. The people stopped dancing and ran in every direction, -but Hanisheonon pursued them, and, catching them one after another by the neck, threw -them off dead. Gaqga, who sat watching, said: “What sort of a man is that? I wish -he would see me; he can not throw me off dead in that way.” After killing many of -the Gaqga people, Hanisheonon started toward the west, with Gaqga following him, but -Hanisheonon kept on his course and did not regard the noise behind him. At last he -stopped and, looking back, asked, “What do you want?” “I do not want anything,” said -Gaqga; “I have just come to be company for you.” “I do not want your company,” said -Hanisheonon. Gaqga was frightened. Both stood still. Suddenly Hanisheonon sprang at -Gaqga and caught him, but Gaqga screamed so loudly that all his people who had run -away from Hanisheonon heard the call and came to his aid. They flew at Hanisheonon -and pecked him until he was dead. -<span class="pageNum" id="pb115">[<a href="#pb115">115</a>]</span></p> -</div> -</div> -<div id="s16" class="div2 section"><span class="pageNum">[<a href="#xd30e682">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">16.</span> <span class="sc">Ohohwa (the Owl) and the Two Sisters</span></h3> -</div> -<div class="divBody"> -<p class="first">Two sisters of a tribe lived near the edge of a village clearing. The chief dwelt -near the center of it. The mother of these two sisters was accustomed to pick up deer -droppings to put into the hominy instead of venison or fish. This was a custom practiced -only by widows and by families who from some misfortune were too poor to obtain meat -or fish. -</p> -<p>One day one of the sisters asked her mother to let her have some of the droppings -to mix with the hominy which she was preparing. Her aged mother, who was a widow, -replied, “You should be ashamed of yourself to ask for such things, for you are a -fine-looking woman and should marry the chief’s son; then you would not be obliged -to seek such things for meat, for you would have a good hunter to provide you with -all the meat and fish you required.” -</p> -<p>Somewhat abashed, the daughter answered, “Well, if my sister will go, I will go; and -if he will take us both, it will be well.” So they set to work and prepared the usual -marriage bread, and when they were ready to start they asked their mother how the -young man looked. She replied: “He is a handsome man, with a hooked nose. Beside the -fire he has two deer heads, which are alive and open and shut their eyes whenever -fuel is placed on the fire. This young man is very strong in magic—is possessed of -potent orenda, and so he has many wild deer around his lodge. You must be very careful -lest you be deceived by his uncle, who also has a hooked nose and very closely resembles -his nephew. He will attempt to seduce you on the way. The first large lodge you see -is the one to which you must go.” -</p> -<p>So the daughters started and went along slowly. At last they saw a man running around -old stumps trying to catch something. He did not see them coming. Shortly after they -came in sight of him he stood up—protruding from his mouth was the tail of a mouse. -Seeing the girls, he said, “Ho, ho, where are you two going?” “We are going to propose -to the chief’s son,” they replied. “Well, what is his appearance?” was his next question. -“Our mother said that he had a hooked nose,” came their answer. The wily old man said, -“Look at me! Is not my nose hooked?” “Yes,” said the elder sister, “perhaps this is -the man.” So they went to his lodge, which was an old, ugly-looking place. He said -to them that he had to get his deer heads, so he got some old heads which his nephew -had cast away. His mother and his little boy sat by the fire. He told them to keep -quiet and they would have bread shortly. The child cried out, “Father, give me some -bread.” The old man said, “Why do you not call me brother? I am your brother.” Then -the old man shoved the little boy aside and sat down near the girls. One of them said, -“We want to see the live deer you have around the lodge.” So they went <span class="pageNum" id="pb116">[<a href="#pb116">116</a>]</span>outside. This place was not far from that of the nephew. The old man called the deer, -but they ran away. Then he said to the girls, “You are not mystically pure enough -to come near those deer, for they are very subtle.” -</p> -<p>The girls spent the night with the old man. His bed had but few skins, and one of -the girls asked him, “Why do you not have a better bed?” “Oh, my mother is washing -the turkey-feather blanket in the creek,” he declared. -</p> -<p>During the night some person came to the door and said, “Old man, you are wanted at -the lodge of your nephew.” The old man paid no heed to the summons. He was again summoned -by the words, “Come! your nephew wants you.” Then he declared that he supposed that -the people had become frightened at something and wanted him to call a council; so -he started off. After he had gone the girls said, “Let us go over and see what is -happening.” When they arrived at the lodge they heard loud peals of laughter, and -so they peeped through crevices in the bark walls; they saw the old man dancing and -before the fire a number of mice roasting on spits. As the old man passed them in -his dance he would grasp one and eat it hot and burning, and everybody would laugh. -</p> -<p>The girls ran back to the lodge of the old man and placed rotten logs full of ants -in their bed in order to deceive him into thinking that they were lying there asleep. -Then, taking their basket, which still contained some bread, they went outside the -lodge to watch. When the old man returned they peered into the lodge to see what he -would do. They saw him quietly creep into the bed between the two logs. Soon he began -to be bitten by the ants. Thereupon he turned over, saying, “Do not be jealous of -your sister”; but as the biting continued, he repeated his injunction. Finally, the -ants made it so uncomfortable for him that he sprang out of bed, and then realizing -that he had been lying between logs of wood full of ants, he bitterly upbraided his -mother, although she knew nothing of the matter. -</p> -<p>The girls then went to the lodge of the nephew, who willingly took them for his wives. -</p> -<p>It was not long after this that the old man informed the people that they must close -up the smoke-holes of their lodges, for a great pestilence was coming among them. -So they did this. Then the old man, after sharpening a beech rod, carried it wherever -he went. He made a great noise, saying: “Blue beech is coming. Blue beech is coming.” -When he arrived at his nephew’s lodge he cast the beech rod down the smoke-hole, and -it entered the breast of his nephew and killed him. -</p> -<p>The next morning, when the people heard of the death of their chief, everyone began -to weep for him. By the death of the nephew <span class="pageNum" id="pb117">[<a href="#pb117">117</a>]</span>the old man became the chief. He said that some one must marry the girl wives of the -dead chief; so he called all the young men together, but before they could speak their -minds the wily old reprobate exclaimed, “None of you will do.” He had asked each one -for an expression of opinion, but would not permit anyone to answer him. Then he closed -the conference by saying, “I must marry them myself.” But the girls would not remain -and quickly escaped to their own home. -</p> -<p>The old man was an owl, but the nephew was an eagle. -</p> -</div> -</div> -<div id="s17" class="div2 section"><span class="pageNum">[<a href="#xd30e691">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">17.</span> <span class="sc">A Great Snake Battle</span></h3> -</div> -<div class="divBody"> -<p class="first">In old times some Indians had a great battle with snakes, and this is how it happened. -</p> -<p>A certain man near the village of the Indians was hunting one day. He found a rattlesnake, -which he mercilessly tormented. He tied a piece of bark around its body and passed -another piece of bark through the body. Then, fastening the snake to the ground and -building a fire, he said, “We shall fight,” as a challenge to the snake people. Afterward -he burned up the snake and tormented many other snakes in this way, always challenging -them to fight. -</p> -<p>One day a man heard a peculiar noise. As he went near the apparent source of the sound, -he saw a large number of all kinds of snakes going in one direction. Listening to -their words, he heard them say: “We will have a battle with them. Djisdaah<a href="#n30" id="n30src" class="noteRef">30</a> has challenged us.” They (the snakes) were going to hold a council. The man overheard -them say, “In four days we shall have a battle.” -</p> -<p>The man went back to the village and told the people what he had seen and heard. The -chief sent a number of men to the place, and as far as they could see in all directions -were snakes three or four feet deep, all moving toward their rendezvous. The men ran -back and told the chief what they had seen. The chief said: “We can not avoid it; -we have got to fight, and so we must get ready.” To do this they cut great piles of -wood and drove stakes close together in the ground; there were two rows of stakes -the whole length of the village, and they stacked up the wood in long piles. On the -fourth day the chief told the men to set fire to the wood in several places. -</p> -<p>When the snakes advanced to attack the village they came right on through the fire, -and many of them were burned to death. So many rushed into the fire that they put -it out. The live snakes climbed over the dead ones, and in spite of the resistance -of the men, who were trying in every way to kill them, they reached the second row -of stakes. Here again many were killed, but still the living climbed over the dead -above the second row of stakes, and then the battle for life began in deep earnest. -The first man they killed <span class="pageNum" id="pb118">[<a href="#pb118">118</a>]</span>was Djisdaah, the man who had challenged them, and then the snakes made for the village, -and the men stood and fought. Finally the chief shouted that he surrendered. -</p> -<p>Then a snake, whose body was as large as a mountain, and whose head was as large as -a lodge, came right up out of the ground and said: “I am the chief of the snakes; -we will go home if you agree that as long as the world stands you will not call any -man Djisdaah and will not maltreat my people.” The chief agreed willingly to this, -and the snakes went away. -</p> -</div> -</div> -<div id="s18" class="div2 section"><span class="pageNum">[<a href="#xd30e700">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">18.</span> <span class="sc">The Ongwe Ias (the Cannibal) and His Younger Brother</span></h3> -</div> -<div class="divBody"> -<p class="first">Two brothers were in the woods on a hunting expedition, and after they had been on -the hunt a good while they had success in finding game, and they had built a good -sized lodge, in which they enjoyed everything in common. -</p> -<p>The elder said to the younger brother: “Now, for the future we must live apart; let -us make a partition through the middle of the lodge and have a door at each end, so -that you shall have a door to your part and I a door to mine.” The younger brother -agreed, and they made the partition. The elder brother said further: “Now, each will -live for himself. I will not come to your room and you shall not come to mine; when -we want to say anything to each other we can talk through the partition. You may hunt -game as before—birds and animals—and live on them, but I will hunt men and eat them. -Neither of us will ever marry or bring a woman to the lodge; if I marry, you shall -kill me, if you can, but if you marry I will try to kill you.” The brothers lived -thus apart in the same lodge, each going out to hunt alone. -</p> -<p>One day while the brothers were out hunting, a woman came to the younger brother’s -room. The elder brother tracked her to the lodge, caught her at the door, dragged -her into his room, and killed and ate her. When the younger brother came home the -elder said, “I have had good luck today near home.” The younger brother knew that -he must have killed and eaten the woman, but he said merely, “It is well if you have -had good luck.” -</p> -<p>On another day the elder brother tracked a woman to his brother’s part of the lodge -and, going to the door, knocked, calling out, “Let me have a couple of arrows; there -is an elk out here.” The woman brought the arrows, and the moment she opened the door -he killed her and took her body to his part of the lodge, where he cooked and ate -it. When his brother came back they talked through the partition as before. The younger -brother warned the next woman against opening the door; he told her to open it for -no one, not even for himself; that he would come in without knocking. -<span class="pageNum" id="pb119">[<a href="#pb119">119</a>]</span></p> -<p>The next time the elder brother ran to the door and knocked hurriedly, calling out, -“Give me a couple of arrows; there is a bear out here,” the woman sat by the fire, -but did not move. Again he called, “Hurry! Give me the arrows—the bear will be gone.” -The woman did not stir, but sat quietly by the fire. After a while the elder brother -went into his part of the lodge. When the younger brother came home the woman told -him what had happened. While they were whispering the elder brother called out: “Well, -brother, you are whispering to some one. Who is it? Have you a woman here?” “Oh,” -answered the younger, “I am counting over my game.” All was silent now for a time. -The younger brother then began whispering cautiously to the woman, saying, “My brother -and I will have a life-and-death struggle in the morning, and you must help me; but -it will be very difficult for you to do so, for he will make himself just like me -in form and voice, but you must strike him if you can.” The woman tied to his hair -a small squash shell so as to be able to distinguish him from his elder brother. The -latter again called out, “You have a woman; you are whispering to her.” The younger -brother denied it no longer. -</p> -<p>In the morning the brothers went out to fight with clubs and knives. After breaking -their weapons they clenched and rolled on the ground; sometimes one was under and -sometimes the other. The elder was exactly like the younger and repeated his words. -Whenever the younger cried, “Strike him!” the elder cried out almost at the same time, -“Strike him!” The woman was in agony, for she was unable to tell which to strike. -At last she caught sight of the squash shell, and then she struck a heavy blow and -finished the elder brother. -</p> -<p>They gathered a great pile of wood and, laying the body on the pile, set fire to the -wood and burned up the flesh. When the flesh was consumed they scattered the burnt -bones. Then the younger brother placed the woman in the core of a cat-tail flag, which -he put on the point of his arrow and shot far away to the west. Running through the -heart of the upper log of the lodge, he sprang after the woman and, coming to the -ground, ran with great speed and soon found where the arrow had struck. The cat-tail -flag had burst open and the woman was gone. He soon overtook her and they traveled -on together. He told her she must make all speed, for the ghost of his brother would -follow them. -</p> -<p>The next morning they heard the whooping of some one in pursuit. The younger brother -said, “My brother has come to life again and is following; he will destroy us if he -can overtake us.” Thereupon he turned the woman into a half-decayed stump and, taking -off his moccasins and telling them to run on ahead,<a href="#n31" id="n31src" class="noteRef">31</a> he secreted himself a short distance away. “Go quickly through swamps and <span class="pageNum" id="pb120">[<a href="#pb120">120</a>]</span>thicket and over mountains and ravines, and come to me by a round-about way at noon -tomorrow,” he said to the moccasins. -</p> -<p>When the elder brother reached the rotten stump he looked at it and, seeing something -like nostrils, put his finger in and almost made the woman sneeze. Though suspicious -of the tree, he followed the moccasin tracks swiftly all day and night. -</p> -<p>At the break of day the younger brother and the woman continued their journey. At -noon the elder brother came back to the place where he saw the stump and not finding -it, he was in a terrible rage. He knew now that he had been deceived. He continued -to follow the tracks, and on the second day the pursued couple heard his whoop again. -Taking out of his pouch a part of the jaw of a beaver with a couple of teeth in it, -the younger brother stuck it into the ground, saying, “Let all the beavers come and -build a dam across the world, so that the waters may rise to his neck, and let all -the beavers in the world bite him when he tries to cross.” Then he and the woman ran -on. -</p> -<p>When the elder brother came up, the dam was built and the water neck-deep; finding -that the tracks disappeared in the water, he said, “If they have gone through I, too, -can go through.” When the water reached his breast all the beavers began to bite him, -and he was forced to turn back and look for another crossing. All day he ran but could -find no end to the dam and cried out, “I have never heard before of a beaver dam across -the world.” He then ran to the place whence he had started. The dam was gone and all -that remained was a bit of beaver jaw with two teeth in it. He saw his brother’s work -in this and was now raving with anger. He rushed along with all speed. -</p> -<p>The second day after the younger brother and the woman heard his whoop again. Taking -out a pigeon feather from his pouch, the younger brother placed it behind him on the -ground, saying, “Let all the pigeons of the world come and leave their droppings here, -so that my brother may not pass.” All the pigeons of the world came, and soon there -was a ridge of droppings 6 feet high across the country. When the elder brother came -up he saw the tracks disappearing in the ridge; thereupon he said, “If they have crossed -I, too, can cross it.” He walked into it but he could not get through, and so he turned -back with great difficulty and ran eastward to look for an opening; he ran all day, -but the ridge was everywhere. He cried in anger, “I have never known such a thing.” -Going back, he slept until morning, when he found that all was clean—nothing to be -seen but a pigeon feather sticking in the ground. He hurried on in a frenzy of rage. -</p> -<p>After dropping the feather the younger brother and woman ran until they came to an -old man mending a great fish net. The old man <span class="pageNum" id="pb121">[<a href="#pb121">121</a>]</span>said: “I will stop as long as I can the man who is chasing you. You have an aunt who -lives west of here, by the roadside. The path passes between two ledges of rock which -move backward and forward so quickly that whoever tries to pass between is crushed, -but if you beg of her to stop them for a moment she will do so and will give you information.” -They hurried on until they came to the woman, their aunt, and prayed her to let them -pass. She stopped the rocks long enough for them to spring through, saying: “Your -path is through a river, on the other side of which is a man with a canoe; beckon -to him and he will come and take you over; beyond the river is a whole army of Sʻhagodiyoweqgowa, -but they will not harm you. A little dog wagging his tail will run to meet you. Follow -him and he will lead you to an opening in which is your mother’s lodge. The dog will -enter—follow him.” -</p> -<p>When the elder brother came to the old man who was mending his net he passed, and, -pushing him rudely, called out, “Did anyone pass here?” The old man did not answer. -Then he struck him a blow on the head with his club. When he did that the old man -threw the net over him and he became entangled and fell. After struggling to get out -for a long time, he tore himself free and hurried on. When he reached the old woman -where the rocks were opening and closing, he begged her to stop them, but she would -not; so, waiting for a chance, he finally jumped, but was caught and half his body -was crushed; he rubbed it with spittle and was cured. Then he hurried on in still -greater fury. When he came to the river he shouted to the man in the canoe, but the -man paid no heed; again he shouted, and then he swam across. On the other side he -found an immense forest of withered trees, which for miles had been stripped of their -bark and killed by the hammering of turtle-shell rattles by Sʻhagodiyoweqgowa, keeping -time with them while dancing. These Sʻhagodiyoweqgowa, turning upon him immediately, -hammered all the flesh off of him; they then hammered all his bones until there was -not a trace of him left. When the mother saw her son and his wife she was very happy, -and said: “I am so glad you have come. I was afraid your elder brother who took you -away would kill you. I knew he would try to do so. Now you will always stay with me.” -</p> -</div> -</div> -<div id="s19" class="div2 section"><span class="pageNum">[<a href="#xd30e709">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">19.</span> <span class="sc">Haieñdoñnis and Yenogeauns</span><a class="noteRef" id="xd30e3298src" href="#xd30e3298">2</a></h3> -</div> -<div class="divBody"> -<p class="first">One day Haieñdoñnis, carrying all his small effects, was walking along through the -forest. It seems that he did not know where he came from, nor did he know to what -particular place he was going, although he well knew that he was going in a northerly -direction. Wherever evening overtook him there he would place his bundle on the ground -and get into it, when he had no hollow tree to enter, and thus spend the night. In -this way he traveled many days. -<span class="pageNum" id="pb122">[<a href="#pb122">122</a>]</span></p> -<p>One morning he came to a steep precipice; here he began to wonder how he might be -able to descend its face with so large a pack on his back. At last he placed his pack -on the ground, and, hastening to a basswood tree standing some distance away, he stripped -all the bark from it, which he slit into fine strands. Tying the strips together, -end to end, he made a long strand, one end of which he fastened to a hemlock tree -standing on the brink of the precipice and the other he let down over the brink. Then -taking hold of the strand near the hemlock tree, he carefully lowered himself over -the edge of the cliff. He was soon at the end of the strand and there he hung. His -bundle pulled down the upper part of his body until he was in an almost horizontal -position, with his face turned upward, so he could not see just where he was. Although -he was near the ground he did not know it. Feeling that his situation was critical, -he thought: “What shall I do now? Would it not be better for me to kill myself by -letting go of the strand, for I can not get up, nor can I in any manner descend.” -Finally he decided to let go of the rope of basswood bark and fall to the bottom of -the precipice; but, as he released his grip, his pack touched the ground and his head -rested on the pack. He thought, however, that he was falling all the time. At last -he felt weary of falling, and said, “I will try to turn over on one side, so that -I can see whither I am going.” So turning himself on one side he found that he was -on the ground, and he exclaimed, “I have been greatly delayed by not knowing that -the ground was at the end of the strand of basswood bark.” So saying he arose and -went on. -</p> -<p>When darkness came he found, after diligent search, a hollow tree, in which he spent -the night. In this manner he traveled for many days. Finally he decided to find a -place in which to dwell, and he resolved that it must be a place where the trees stood -only a short distance apart. Having found such a spot, he built a small cabin, in -which he put his pack. Then he began to arrange his things in order—skins and furs, -ladles and bark bowls, pouch and weapons. -</p> -<p>The next morning he went out very early to hunt for food. Soon he saw a deer walking -along, and on pointing his finger at it the deer fell dead. Then he carried its carcass -home on his back. He then ordered that it skin itself, and this it did. He cut the -carcass into suitable portions, some of which he hung up around the inside of the -cabin and some he roasted for his meal. That night he found that he had no firewood. -Going out of doors, he said in a loud voice, “Let wood for fuel come and pile itself -beside my doorway.” The wish thus expressed was immediately accomplished. -</p> -<p>This remarkable man had an influence over every kind of game. When he desired a particular -animal, all that he had to do was to point his finger at it, and the victim would -fall dead. In this way <span class="pageNum" id="pb123">[<a href="#pb123">123</a>]</span>he was able to kill much game in a day. When he returned to his small cabin he did -not carry the game, but would stand at the door and say, “Let the game which I have -killed be piled up beside my doorway.” When this was done he would say, “Let the skins -come off and the meat be quartered, put up to dry, and be smoked.” Then he would enter -his cabin, paying no further attention to the game. In the morning he would find the -meat hanging up to dry and a large heap of skins lying at his door. He would then -spend the day in tanning the skins. -</p> -<p>One day while he was out hunting he saw Gaasyendietʻha,<a href="#n32" id="n32src" class="noteRef">32</a> whereupon he pointed his finger at him and Gaasyendietʻha at once fell dead. Haieñdoñnis -took off his skin for a pouch. Going some distance farther, he beheld a panther. On -pointing his finger at it, the panther fell dead and he then skinned it. In like manner -he killed and skinned a fox. With these three skins he was enabled to make three pouches, -which, on his arrival at his home, he hung on the wall of his cabin. -</p> -<p>After a while the thought came to him, “What shall I do with these three pouches?” -Then he took down the pouch made of the skin of Gaasyendietʻha and commanded it, saying, -“Stand upright here.” Instantly Gaasyendietʻha stood there before him alive. Then -Haieñdoñnis made the other two pouches come to life in the same manner, and there -they stood inside his cabin. Meanwhile the rumor spread that Haieñdoñnis had settled -down in that place and that he was possessed of potent orenda, or mighty magic power, -and that he was a sorcerer through possession of this mysterious potency, which worked -good for his friends and evil for his enemies. -</p> -<p>Not far from the cabin of the mysterious Haieñdoñnis stood the lodge of a woman and -her three daughters. The mother was reputed to be a great witch, and it was said that -she had come there to dwell because no one in the settlement of her tribe wanted to -live near her. -</p> -<p>One day she said to her three daughters, “Let us pound corn for meal and make corn -bread.” So, having prepared the corn for the mortar, they began to pound it, each -using a pestle. The corn was soon reduced to meal and the mother made it into corn -bread. Filling a basket with this, she said to her eldest daughter, Deyondennigongenyons,<a href="#n33" id="n33src" class="noteRef">33</a> who was a very handsome girl, “I want you to go to Haieñdoñnis’s lodge to learn whether -he will marry you or not.” They lived one-half day’s journey from Haieñdoñnis. Willingly -obeying her mother, the girl started with the basket of corn bread. -</p> -<p>Haieñdoñnis saw the woman coming with a basket on her back, and he exclaimed: “Hoho! -There is a woman coming. I think that she is coming to see me. I do wonder if indeed -she desires to marry me.” Then, addressing the pouch, Gaasyendietʻha, he said: “I -<span class="pageNum" id="pb124">[<a href="#pb124">124</a>]</span>want you to go yonder and to stand beside that tree there. You, Panther, stand a little -nearer to the cabin, and you, Fox, stand in the doorway of the cabin.” -</p> -<p>As the woman drew near Haieñdoñnis sat smoking his pipe. She came quite close to Gaasyendietʻha, -but as she walked with her head down at first she did not see him; but when just in -front of him she noticed something, and, looking up, saw so fierce-looking a person -that instinctively she turned back and fled. As she ran along the bread all fell out -of her basket, so when she reached home there was none left. Her mother, Yenogeauns, -asked her, “What is the matter?” But she was entirely out of breath and could not -answer. Haieñdoñnis was laughing, for he saw her run all the way home. -</p> -<p>After several days the mother said to her daughters, “We will again make corn bread.” -Soon the girls had prepared and pounded the corn into meal, which the mother made -into bread. Then she addressed her second daughter, Yonwithahon,<a href="#n34" id="n34src" class="noteRef">34</a> saying: “Take this basket and go to the lodge of Haieñdoñnis and see if he will marry -you. Your sister was a great coward, and so she failed.” Obeying her mother, the girl -started on her journey. -</p> -<p>Haieñdoñnis saw her coming and said: “Here comes another woman. She will soon be scattering -her corn bread, too.” So he stationed the living pouches as he had before. The girl -came along with her head down until she reached Gaasyendietʻha, and, seeing him, she -said, “I need not be afraid,” and passed on. In like manner she passed Panther, and -came to the doorway; there before her stood a man rubbing something against the door -which frightened her greatly, and she screamed and fled homeward. On her way she likewise -lost all the bread out of her basket. Seeing her flight, Haieñdoñnis laughed at her, -too. -</p> -<p>Haieñdoñnis hunted a good deal and was accustomed to clean intestines of the game -he had killed and fill them with blood and pieces of fat and meat, and so cook them. -He cooked many of these and hung them over his couch. -</p> -<p>After a few days had elapsed the old woman said to her daughters, “Let us make another -trial.” It would seem that the mother well knew what had happened to her daughters -who had made the journey to the lodge of Haieñdoñnis. So they made corn bread of such -kind as was customary in proposals for marriage, and they filled a basket with it. -Then the wily old mother said to her youngest daughter, Yenongäa: “You make the attempt -this time. Do not notice anything or fear anything, but go directly to the lodge of -Haieñdoñnis.” The dutiful daughter replied with some inward misgivings: “It is well. -I will try,” and, taking up the basket of bread, she started. -</p> -<p>Now, Haieñdoñnis soon saw her coming, and he exclaimed: “Is it not wonderful what -small value these people place on bread? They <span class="pageNum" id="pb125">[<a href="#pb125">125</a>]</span>come here with it and then run off, scattering it along the path as they flee. Now -this one is coming with a basketful on her back, and I suppose that she will run off, -dropping it along the way behind her.” He watched her come up to Gaasyendietʻha, and -saw her look at him and then strike him, so that he fell to the ground. She saw that -this seemingly ferocious figure was only the animated skin of Gaasyendietʻha. So coming -up to Panther, she dealt with him as she had with Gaasyendietʻha. On arriving at the -door where her second sister had thought she saw a man, Yenongäa went up to Fox and -struck him a blow with her hand; down he fell, for he, too, was nothing but a pouch -of fox skin, the tail of which the wind had been brushing against the flap of the -doorway, the occurrence which frightened her sister. The other sisters had thought -that living beings stood before them. -</p> -<p>Now, when Haieñdoñnis saw her doing these things, he thought, “She will surely come -into the lodge; so I must get my pipe and pretend to be an old man.” On entering the -lodge, Yenongäa inquired, “Where is Haieñdoñnis?” Receiving no answer, she repeated -her question, and then Haieñdoñnis replied in an old man’s accents. “It seems to me -that I hear a woman’s voice.” So she called in a louder tone. Then he looked up, saying, -“I do not think that he is at home, or that he will return before the end of ten days.” -The unabashed young woman replied, “It is well. Then I will come in ten days,” and -started for home. -</p> -<p>At the end of ten days the youngest daughter again set out for the lodge of Haieñdoñnis. -When she drew near he saw her, and said to himself, “Now I shall change myself into -a small boy.” On this visit the young woman paid no attention to the animated pouches -representing Gaasyendietʻha, Panther, and Fox, but went directly to the doorway and -stood there. On making her presence known, she heard the voice of a small boy say, -“Come in.” After entering the lodge she asked, “Where is Haieñdoñnis?” The answer -came: “He has just gone out. He has gone to the other side of the world.” “How long -will he be gone?” was her next inquiry. “Oh!” came the reply, “he said that he would -be gone about ten days.” Then she assured the small boy that she would return in that -time. -</p> -<p>At the end of the time Haieñdoñnis saw her coming again, and resolved to make himself -invisible this time, to deceive her. So when she had made her way into the lodge and -set her basket down, she looked around but saw no one. Then, saying, “I will wait -a while,” she sat down on the couch of Haieñdoñnis. The situation was so amusing that -Haieñdoñnis laughed out loud, and the young woman, becoming frightened, arose and -fled home, where she arrived quite ashamed of herself, for she had left her basket -of corn bread. Her mother asked, “Where is the basket of corn bread?” but she made -<span class="pageNum" id="pb126">[<a href="#pb126">126</a>]</span>no reply, knowing that her mother was aware of what had taken place. The mother then -heated water and prepared to wash her daughter clean, for she saw that some of the -deer intestines which hung in the lodge of Haieñdoñnis were clinging to her daughter. -The old woman took them with the remark: “I am thankful to you. These are good meat. -You shall go there again to-morrow.” -</p> -<p>So the next morning she went again, and when Haieñdoñnis saw her he laughed, saying, -“I think that all the intestines will go this time.” On entering the lodge she saw -Haieñdoñnis in his real shape. He asked her what she was going to do with the basket -of bread which she had left in his lodge. She replied, “My mother sent me to live -with you as your wife.” He replied, “It is well, and I agree to it,” and from that -time they lived together as man and wife. These two were evil-minded, wicked people, -who were full of the orenda, or magic power, of sorcerers, and all wizards and witches -in the world knew just the moment that they became man and wife. -</p> -<p>The next morning Yenongäa said to her husband that she desired to visit her mother. -Haieñdoñnis readily gave his consent to her going; so she went to her home. At once -her mother began to work over her for the purpose of endowing her with much more evil-working -orenda, and she instructed her, too, how to enslave her husband. She also said to -her, “You must urge him to come to live with us.” The young woman returned to her -husband, who, on looking at her, discovered that she was being equipped to enslave -him. But he foiled her this time and every succeeding time that she undertook to do -so. She went to her mother’s lodge for a long time. Finally, Haieñdoñnis became wearied -by this conduct of his wife and her mother, and said to himself: “I wonder why they -act in this manner. I think that it would be well for me to destroy her people.” To -this he made up his mind. -</p> -<p>The next morning she again told him that she was going to visit her mother. After -she had started Haieñdoñnis followed her. By taking a circuitous route he got ahead -of his wife, arriving at her mother’s lodge before she did. Rushing into the lodge, -he faced the old woman. He said to her, “I have come to fight with you,” and the aged -hag graciously accepted his challenge. So they at once began fighting with war clubs, -and were fighting fiercely when the wife entered the lodge. She wondered how her husband -had passed her. She stood there powerless to aid either one. The combatants kept on -fighting until Haieñdoñnis was certain that the old mother and the two elder daughters -were dead. Then addressing his wife, he said, “You go off yonder a little way,” and -she willingly obeyed him. Thereupon he set the lodge on fire, and the flames were -soon rising high. After the fire had died out somewhat there were a number of explosions -among the embers, sounding pop! pop! Then up flew a <span class="pageNum" id="pb127">[<a href="#pb127">127</a>]</span>horned owl, a common owl, and a screech owl to the upper limbs of a tree standing -near the scene. These were owls in human form. -</p> -<p>Thus were the three women utterly destroyed. Then Haieñdoñnis said to his wife, “Let -us go home now.” But she stood there looking in one direction; she seemed spellbound. -At last her husband took her by the arm, again saying, “Let us go home,” and she turned -and followed him. -</p> -<p>It seems that those who were most skilled in the arts of sorcery and enchantment, -who dwelt even to the very edge of the world, knew the exact moment Haieñdoñnis had -killed the old woman and her wicked daughters, for at that moment a great shout of -joy went up from the people, which was heard all over the world; they rejoiced because -these women so powerful in magic and so utterly wicked were dead and burned up. -</p> -<p>Now, Haieñdoñnis, putting spittle on his hands, rubbed with opposing orenda, or magic -power, the head of Yenongäa,<a href="#n35" id="n35src" class="noteRef">35</a> his wife. He gently pulled and smoothed her hair, which had been short before that -time, and it soon became long and glossy. He had neutralized her orenda through this -manipulation. Thereafter they dwelt in the lodge of Haieñdoñnis in great contentment. -</p> -</div> -</div> -<div id="s20" class="div2 section"><span class="pageNum">[<a href="#xd30e718">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">20.</span> <span class="sc">The Man with the Panther-skin Robe and His Brother with a Turkey-skin Robe</span></h3> -</div> -<div class="divBody"> -<p class="first">In the olden time an uncle lived in a lodge together with two nephews, the one 2 or -3 and the other 15 or 16 years of age. They dwelt happily in a forest. When the uncle -went out to hunt the elder nephew would remain at home and when the elder nephew was -out hunting the uncle would not leave the lodge, for the younger nephew was too small -to leave alone during the day. -</p> -<p>One day the elder nephew said to his uncle: “Mother’s brother, will you kindly kill -a turkey gobbler for me? If you will, I will make a robe for my little brother.” “How -will you do that?” queried the uncle. “Oh, I shall skin him and make a feather coat -for my little brother,” declared the elder nephew. -</p> -<p>The next day the indulgent uncle brought home from his hunting a beautiful white wild -turkey gobbler and his nephews were delighted to see it. Then the elder nephew skinned -the fine bird, leaving the head, legs, wings, and tail attached to the skin. He rubbed -and carefully prepared in the usual manner the skin with the feathers in place, and -when it had been thoroughly cured and tanned with smoke he placed the turkey-skin -robe on his little brother, whom it fitted very well. The boy thrust his feet into -the skins of the legs and his arms into the skins of the wings. The skin was a close -fit, because the little boy was just the size of a turkey gobbler, and now he looked -<span class="pageNum" id="pb128">[<a href="#pb128">128</a>]</span>just like one. The little fellow was able to walk around looking for beechnuts and -he could also fly up into trees, so his uncle and elder brother called him “Turkey -Brother.” -</p> -<p>The uncle and his two nephews lived together until the elder nephew was of an age -to be married. Then the uncle said: “Oh, I am tired of cooking and of doing other -kinds of woman’s work. I would like to have something prepared by a woman. You, my -nephew, are now old enough to marry; so now go off among the people and seek a suitable -wife. There is a chief living not far from here who has three excellent daughters, -and you can get one of them for the asking.” The nephew, after a moment’s <span class="corr" id="xd30e3375" title="Source: hestitation">hesitation</span>, replied, “It is well; I am willing to go to seek a wife.” -</p> -<p>Now it happened that the Turkey Brother earnestly desired to leave home in quest of -a wife, but his elder brother deprecated his desire to go at this time, saying, “Oh, -my Turkey Brother, it is better that you remain at home with our uncle, who is now -in need of our company—how can we leave him entirely alone?” But the Turkey Brother, -unmoved by this plea, answered, “I do not want to stay with my uncle; my wish is to -accompany you.” No matter how much the elder brother coaxed or how bitterly he scolded -him for his great desire to leave home at this time, the Turkey Brother was determined -to go at all cost, so finally he was permitted to leave. The uncle said to him: “Now, -my nephew, you must have a suitable outfit of raiment and a fitting stock of weapons, -for people must see that you are a great man. I will now bring what I have prepared -for you for an occasion of this character.” -</p> -<p>Then the uncle brought forth a fine coat or robe of wildcat skins and placed it on -his nephew. Stepping back in order to see better how his nephew looked in it, he declared, -“That is not good enough.” Then he brought out a beautiful lynx-skin robe and placed -it on his nephew’s shoulders. Again stepping back to get a better notion of the set -of it, he exclaimed: “This, too, is not befitting the occasion. Oh, I have another, -which is just the thing for you.” Thereupon he took from his bark chest of treasures -a magnificent panther-skin robe, with the head of the animal formed into a cap or -hood. When the wearer of this remarkable robe became excited this head would cry out -in anger. In this cap the uncle placed two loon feathers, which sang at all times. -This fine robe the uncle put on the shoulders of his nephew and, after critically -inspecting him, he exclaimed, “This is befitting and needful, and it will suit the -purpose of your journey; now, the people will see you as you are.” To complete the -outfit the uncle now brought out a pair of handsome moccasins and a pair of beautiful -leggings to match them and an ornamented pouch of a whole fisher’s skin, which, whenever -an enemy came near its wearer, snapped at and bit him. In this pouch was a stone pipe, -the bowl of <span class="pageNum" id="pb129">[<a href="#pb129">129</a>]</span>which represented a bullfrog and the stem a water snake; when this pipe was smoked -the bullfrog would croak and the snake would wriggle and try to swallow the frog. -Lastly the uncle gave his nephew a fine bow and a quiver full of arrows, and a war -club. -</p> -<p>Then, addressing his nephew, the uncle said: “Now, my nephew, go directly toward the -west. It is six years’ journey to the country whither you are going. For a long distance -from here on all sides the people have been carried off, and we are the sole survivors -of our tribe; this is the reason you must go so far to obtain a wife. There is a dangerous -spring halfway between here and your destination; it is close to the path, but you -must not under any circumstances stop there or touch the water. Farther on, about -midway between the spring and the chief’s lodge, dwells an old man, a great sorcerer -and robber. You must not pay any attention to him. Do not on any account stop with -him or listen to him.” -</p> -<p>The two brothers started on their long journey at sunrise. By midday they had reached -the spring, although it was distant three years’ ordinary traveling. As soon as the -elder brother saw the spring he became very thirsty and strongly desired to drink -of the water, but the Turkey Brother exclaimed, “Our uncle warned us not to touch -this spring, for it is dangerous to do so.” As they were passing on, the elder brother, -looking again at the spring, became so thirsty that he went back to drink from it. -Lying on his hands and face, he started to drink, when something caught him by the -hair and pulled him into the water. Gripping the creature, he succeeded after a long -struggle in drawing it upon the bank. It was a strange creature covered with hair -and resembling a man in form and size. As it lay on the bank it gasped and piteously -begged to be returned to the water, saying, “Oh, grandson, throw me back into the -water!” “Oh, no! You must remain where you are,” he sullenly replied. He stooped the -second time to drink, when another creature seized him, but this also he pulled out -of the water. It, too, gasped, “Oh, grandson, throw me back into the water!” Without -making a reply he stooped a third time to drink and was then undisturbed. The water -was very sweet and wholesome. When he had drunk his fill he killed the two creatures. -Then with the Turkey Brother’s help he collected a great pile of dry wood on which -they placed the two creatures and soon burned them to ashes. Thereupon they continued -their journey. -</p> -<p>In the middle of the afternoon they came to a place where there were many tall trees. -There they saw a poor-looking old man, who kept running around in great haste, shouting: -“Oh, grandson, shoot it! Look here! Such a fine raccoon! Oh, shoot it for me! Just -one arrow you need spare me.” He begged so urgently that the elder <span class="pageNum" id="pb130">[<a href="#pb130">130</a>]</span>brother shot an arrow at the raccoon, which struck its body. The raccoon ran into -a hole in the tree, as the elder brother thought. The old man shouted: “Oh, you must -get your arrow! We must find the raccoon; you must take off your garments, lest you -should spoil them. You need not be afraid. I shall not touch them, for I shall go -up the tree, too.” So the young man removed his robe, leggings, moccasins, and pouch -and laid them at the foot of the tree, which he climbed, the old man following him -closely. When they reached the hole in the tree the young man peered into it, and, -thinking he saw right at hand the arrow sticking in the raccoon, he reached to pull -it out; but the old man pushed him into the hole in the tree, and down he went through -the hollow in the trunk to the bottom. There was there no raccoon, only an illusion. -</p> -<p>Now, the old man, quickly descending to the ground, donned the panther-skin robe, -the leggings, and the moccasins, and he also took the pouch with the pipe. At once -he began to grow younger in looks; he felt younger, too, and the cap began to roar. -Taking the bow and arrows, he started off westward toward the lodge of the chief. -</p> -<p>The poor Turkey Brother began to weep and to scream for his lost brother whose clothes -were stolen. He flew upon a tree and sat there weeping. -</p> -<p>On recovering his senses the elder brother thought: “Now I am certainly in trouble. -My dear uncle warned me not to listen to this old man. How can I ever get out of this -place? There is no way of climbing out of this den, for the opening is smooth on every -side.” Under his feet he felt the bones of other unfortunate people who had been thrown -in there before by the wicked old man, and he smelt the odor from them. He remained -all night in the hollow of the tree. Toward morning he remembered that in his boyhood -he had had a dream, in which a large spider appeared to him, saying, “When you get -into trouble I will help you.” He therefore cried out, “Oh, great Spider, come to -me and help me now!” At that moment a great Spider began to make a web in the tree, -and soon it had made a large ladder woven of thick strands. “Now climb,” said the -great Spider. But the young man had not gone up more than halfway when the web ladder -broke. “Oh,” said he to the great Spider, “you are not able to help me at this time.” -</p> -<p>Then he remembered that he had had another dream, in which an enormous blacksnake -had appeared to him and had promised to help him whenever he was in trouble. Therefore -he cried out, “Oh! Blacksnake, come to me and help me now.” Straightway there came -a great Blacksnake on the tree, which slipped its tail down into the hollow in the -trunk until the young man was able to seize it; then <span class="pageNum" id="pb131">[<a href="#pb131">131</a>]</span>the snake coiled itself up, bringing the young man to the top in safety; thereupon -the great Blacksnake disappeared. -</p> -<p>The Turkey Brother greatly rejoiced to see his brother and, flying to the ground, -said: “What can we do? Must we not go home to our uncle now?” “Oh, no!” said the elder -brother; “we must go on. I will put on the old man’s clothes.” So he arrayed himself -in the old man’s worn-out garments—his shabby robe, stiff leggings, old moccasins, -and filthy headdress. He now looked like the old man, having a weak voice and a terrifying -cough. -</p> -<p>Meanwhile the old man felt grand in the stolen panther-skin robe, for he had arrived -at the chief’s village early in the evening. In front of the chief’s lodge was a broad -river. The chief appeared to him on the opposite side, and the old man shouted across -to him to be ferried over. The chief’s eldest daughter rowed across in a canoe and, -seeing the fine-looking man wearing the panther-skin robe and moving around with a -haughty bearing, asked him, “Who are you and whither are you going?” The old man coolly -replied: “I come from the east, and I am going to the lodge across the river. The -truth of the matter is, I am looking for a wife, and I hear that the chief has three -marriageable daughters.” “Well, I am one of his daughters,” replied the young woman. -Then the old thief answered, “Oh! I think that you would suit me very well.” “Then -you are my husband, and we will live together,” rejoined the young woman. She brought -him to her father’s lodge and showed him her couch, which was beautifully adorned -with fine furs and skins, saying, “This is your place for repose.” He sat there quietly -until his wife came to him. -</p> -<p>The next evening the elder brother and the Turkey Brother appeared on the opposite -side of the river. The former attempted to shout, but his voice was so weak and thin -that for a long time he could not make himself heard. At last, some one outside of -the lodge said, “There are a man and a turkey on the other side of the river, who -are trying to cross.” The youngest daughter of the chief went over and asked the man, -who was old in appearance, whence he came and who he was. “I came from the east,” -he replied, “and I am on my way to the chief’s lodge. I want to get married, and so -I am looking for a wife.” “Looking for a wife? Why, you are too old to marry,” replied -the chief’s daughter. “I am not old; I am quite young. Perhaps I look old, but here -is my brother who is a little boy yet.” “You come from the east, you say; do you come -from beyond the sorcerer’s spring?” she asked. “I am from beyond that spring,” he -replied. “Did you pass the spring?” she persisted. “Yes, I did; and I cleared it of -its monstrous denizens,” declared the elder brother. “Did you come past the little -old man who <span class="pageNum" id="pb132">[<a href="#pb132">132</a>]</span>runs around the tree?” was her next question. “Yes; and that is why I look as old -as I do. He craftily stole my enchanted outfit—my garments and dress,” declared the -elder brother. In her own mind the young woman thought that this was the man for whom -they were waiting, so she resolved to marry him. Saying to him, “You may come along -with me,” she ferried him with his brother across the river and took him to the lodge -of her father, where she showed him to her couch, which was also beautifully adorned -with skins and fine furs. She told him, “This is your place of rest.” Above it was -a smaller bed, and she added, “Your brother can have that couch,” and they placed -the Turkey Brother up there. -</p> -<p>That night the old thief opened the fisher-skin pouch to take out the pipe, but the -fisher bit his finger and it was with the greatest difficulty that he released his -finger from its mouth. -</p> -<p>After the youngest daughter brought her husband home there was great dissatisfaction -in the lodge because of her seemingly poor choice of a husband. They tried to get -the aged chief to dissuade her from living with her husband, but with a knowing look -he would say, “Oh! she knows what she is doing; so let her alone.” -</p> -<p>For a number of days these families lived without any unusual incident. Then the husband -of the youngest daughter informed her that he was ill with severe pains in the stomach, -and that she must get from her father his best wampum bowl, because he, the sick man, -desired to disgorge into it. Hurrying away, she brought the bowl. Her husband cast -up enough beautiful black wampum to fill it completely. Then he bade her, “Take this -to your father and give it to him for me.” In receiving it, the chief remarked: “Oh! -thanks. I knew that he is a great man, for he came from a good country. He is the -greatest man of whom I have ever heard. This is a beautiful present.”<a href="#n36" id="n36src" class="noteRef">36</a> -</p> -<p>When the eldest daughter’s husband heard of this he said to his wife, “Run to your -father and get his wampum bowl. I too desire to use it.” When she had brought it, -he filled it in a similar manner, but only with half-decayed lizards and worms and -all manner of foul things of an intolerably offensive odor. He then bade her to take -it to her father as a present from him. She did so, but her father was very angry, -saying: “How dare you bring that vile stuff to me. Run to the creek with it, and thoroughly -wash and scrape the bowl; wash it many times over. But never do this again.” -</p> -<p>A few days later the husband of the youngest daughter said again, “Go to your father -and get that wampum bowl again.” This time he filled the bowl heaping full with beautiful -white wampum. He then said, “Take this to your father as a present from me.” She ran -with it to her father, and the old chief was delighted with it, <span class="pageNum" id="pb133">[<a href="#pb133">133</a>]</span>saying: “Oh! he is a man. I thought that there was something great in him, for he -comes of a powerful family of a great tribe in a good country.” -</p> -<p>When the husband of the eldest daughter heard of this present of white wampum he again -sent for the wampum bowl and used it with such result that his devoted wife did not -dare go with it to her father, but went quickly to the creek, where she spent an entire -day in thoroughly cleansing it. -</p> -<p>At this time a Wildcat and a Fox came to visit the husband of the youngest daughter -of the chief, for they were his friends. As they walked around, the Wildcat would -rub against his legs and purr, and talk to him. It was not long before the Fox saw -the Turkey Brother sitting on his couch over the bed, and said to the Wildcat, “That -is a fine gobbler up there. Can you get him for us?” The next night the Wildcat, as -the Turkey Brother’s bed was near the fire, crawled down the smoke-hole to a point -from which it could reach him. But the Turkey Brother, sitting with his eyes open, -saw the Wildcat, and, waiting until it got within reach, struck it on the head with -a club which he kept and tumbled it into the fire, in which the Wildcat rolled about -a number of times, with the result that it got a singed coat. It got out of the fire -and began to cry, “Oh! I have fits.” “You can not have fits here,” cried the eldest -sister, jumping out of her bed and kicking it out of doors. “That is not a turkey,” -said the Wildcat to the Fox, “it is a wizard.” -</p> -<p>At this time the youngest daughter of the chief said to her husband, “Why do you not -take your enchanted articles of dress from that old thief?” Her husband replied: “I -shall do so when the proper time comes. But in the meantime, will you ask your father -for his bow and arrows, for I much wish to go on a hunting trip?” So she went to her -father with her husband’s request, and her father willingly gave his permission for -the use of his bow and arrows, saying, “Yes; he shall have them if he needs them,” -and his daughter carried them back to her husband. -</p> -<p>The next day her husband went on a hunting expedition, and he had the good fortune -to kill a large number of deer; more, in fact, than had ever been killed before in -that place. He called the Wildcat and the Fox and said to them, “I give you one deer -from this pile.” So they gladly dragged the deer away and ate it. After the game was -brought to the chief’s lodge it was distributed among the people, and all had an equal -share. No one was left without venison, and every one wondered at the prowess of the -hunter. -</p> -<p>Then the old chief notified the people that there would be a great council on the -following day at the lodge of public assembly. Everyone else was up at the break of -day, but the eldest daughter of the chief and her husband slept soundly. While they -were asleep the <span class="pageNum" id="pb134">[<a href="#pb134">134</a>]</span>husband of the chief’s youngest daughter took from the old thief the panther-skin -robe, the moccasins, the leggings, and the pouch of fisher skin which had been stolen -from him by craft. Having recovered his own garments and accouterments, he now donned -them to attend the council. -</p> -<p>There remained in the chief’s lodge only the old woman, the servants, and the sleeping -couple. Finally the old woman, the chief’s wife, went to the couch of the sleepers, -and said, “Come! come! you two, arise,” at the same time shaking her daughter. Then -looking more closely at her sleeping son-in-law she started back in utter disgust, -with the exclamation, “That is a nice-looking husband you have in your arms!” When -the covers were removed the true character of the man appeared. With the loss of the -stolen enchanted garments he had immediately become old and shrunken, with the face -of an owl. The unhappy woman awoke, and, looking at her husband, she was surprised -to see what an ugly creature had been sleeping with her. So without any compunction -she dragged him out of bed and pushed him with his own soiled garments out of the -lodge, saying, “I shall never again have you for a husband.” The wily old owl at once -disappeared and was never seen in that place again. -</p> -<p>When the husband of the chief’s youngest daughter came into the lodge he looked strong, -young, and vigorous. The panther’s head on his robe cried out, the loon’s feathers -sang. Opening his pouch and taking out the pipe, he lighted it and smoked; the bullfrog -croaked, the blacksnake wriggled and tried to swallow the bullfrog. All the people -looked on in wonder, and they said, “We have never before seen a man with orenda so -powerful.” Then this magically potent son-in-law said to his father-in-law, “I must -now go home to my uncle in the far east.” “We shall go, too,” replied the aged chief, -and all the people shouted assent. They were soon ready to follow. The young husband -replied: “It is well. My brother and I will go on ahead to prepare for you. You are -welcome.” -</p> -<p>Then, calling his Turkey Brother, he said to him, “Now, my dear brother, I think that -you may take off your turkey-skin robe and put on garments such as other boys wear.” -His brother had grown to be a large boy, for he was nearing the age of puberty. So -he removed his turkey-skin robe and put on his new style of garments, in which he -looked well. -</p> -<p>The two brothers then started, and they reached home in one day. But the old chief -and his people were six years on the way. They could not travel with the speed of -men possessed of powerful orenda. They were welcomed with joy on their arrival in -the country of <span class="pageNum" id="pb135">[<a href="#pb135">135</a>]</span>the chief’s potent son-in-law, and the old chief and his people thereafter lived there -in comfort and peace. -</p> -</div> -</div> -<div id="s21" class="div2 section"><span class="pageNum">[<a href="#xd30e727">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">21.</span> <span class="sc">Deadoeñdjadases (The Earth-Girdler) and the Old Woman’s Grandson</span></h3> -</div> -<div class="divBody"> -<p class="first">An old woman and her grandson lived together in a lodge in a large forest. They were -both feeble and poor, for the old woman had no able-bodied person to help her and -her grandson was still a very small boy. The old woman cried much of the time, therefore, -on account of their needy condition. Every day, however, she went into the forest -to gather firewood. She felled trees by burning, and when they were on the ground -she burned them into pieces of such length that she would be able to carry them to -her lodge; but whether she was going or coming from the forest she wept without ceasing. -</p> -<p>At last her little grandson said to her, “Grandmother, why do you cry all the time, -both night and day? Tell me, will you?” In reply she said, “I had many brothers and -relatives, but they are all dead now.” Then she took the little boy by the hand, and -drawing him to a door, she opened it and led the boy into another room, in which he -had never been before. This room was full of articles of dress of every kind and of -weapons, ball clubs, balls painted (with symbols of) heads, and a drum. The boy wondered -at what he saw here and wanted very much to touch the various articles, but his grandmother -told him that he must not remain in the room, nor should he touch any of the things. -</p> -<p>The next day when she had again gone after wood for fuel the boy went to the forbidden -room and beat the drum, whose sound was so pleasing that he was delighted. Taking -a ball and a lacrosse club he went out of doors and began to play ball—that is, lacrosse. -He threw the ball with the club and it flew far away toward the east. So he ran after -the ball until he found it in a large clearing. And this place was so pleasant that -he was very glad to be there. But he soon started for home, arriving there before -the grandmother had returned with the wood to the lodge. -</p> -<p>On the following day, while his grandmother was absent in the forest, the little grandson -again visited the mysterious room and played around in it; but he did not forget to -be home before his grandmother returned. He did likewise for several days. But finally -he beat the drum so heavily that the old woman heard him far away in the forest. She -hastened home at once and scolded the lad for his disobedience, saying, “Why did you -go into that room when I told you not to go there nor to touch any of the things?” -“Oh, grandmother,” he replied, “do not talk about that, but tell me where are all -our friends—my father and mother, my brothers and sisters, and my cousins?” The grandmother -said deprecatingly: “Oh, you can <span class="pageNum" id="pb136">[<a href="#pb136">136</a>]</span>never see them. There is a man dwelling far away in the east who carries off people -and devours them. His name is Deadoeñdjadases, and it is he who has eaten all our -friends and relations.” The lad with impatience replied: “Make me four pairs of moccasins. -I will fetch them back.” His grandmother, weeping, refused his request, yet she prepared -him for the journey. -</p> -<p>When he was ready he went eastward, traveling many days and nights until he arrived -at a broad clearing in the forest. In the middle of it he saw a long lodge and a person -who looked like the inflated skin of a man, watching this clearing, which was occupied -by a large strawberry patch.<a href="#n37" id="n37src" class="noteRef">37</a> This sentinel guarded the field night and day. Oddly enough, the long lodge extended -from north to south instead of from east to west. -</p> -<p>The lad, standing concealed within the edge of the woods and calling a mole, said -to it, “I want to borrow your skin for a while.” The mole agreed to his request, and -then the lad removed his own garments and laid them back of a tree. Then, after reducing -his size sufficiently, he crawled into the skin of the mole. Making his way under -the leaves and underground until he came to the spot above which was the skin man, -he shouted to the sentinel: “Come down, my friend! I want to talk with you.” -</p> -<p>After the lad had promised to liberate the skin man, Hadjoqda, and to give him back -his flesh body, Hadjoqda related to him all the secrets of this mysterious clearing -and of the people who lived in it. He told him: “The man who dwells in that long lodge -is called Deadoeñdjadases. He goes around the world every day, seizing and killing -people, whose bodies he brings home to eat. Living in the lodge with him are three -sisters, who are all great witches. Every day they are engaged in preparing human -flesh and pounded green corn, for their ferocious brother will eat nothing else. When -not so occupied, the three sisters spend their time driving elks out of the clearing, -which is covered with the most beautiful strawberries.” Hadjoqda continued: “Neither -Deadoeñdjadases (nor his sisters, for that matter) has a heart in his body; and no -one can kill them by beating or cutting them up, for their lives are in another place. -In the corner of the lodge is a bed; under this bed is a lake; in this lake a loon -swims about; and under the right wing of this loon are the four hearts (the lives) -of Deadoeñdjadases and his sisters. The largest heart is his own, the next in size -is that of his eldest sister, and the smallest is that of his youngest sister. If -you squeeze these hearts their owners will faint away; but if you crush them they -will die.”<a href="#n38" id="n38src" class="noteRef">38</a> -</p> -<p>The lad gave Hadjoqda a piece of false wampum which he had made from a small reed -and colored with strawberry juice, saying: “The sisters are calling you now. You must -tell them that you <span class="pageNum" id="pb137">[<a href="#pb137">137</a>]</span>were making this wampum as the reason why you have remained away so long. I shall -become in person just like their brother and shall return home ill, as it were, and -expectorate blood. When I am in their lodge I shall cause the elks to run into the -strawberry patch, and you must give the usual alarm. While the sisters are out driving -the elk I shall have time to take their hearts from under the wing of the loon.” -</p> -<p>The sisters, missing Hadjoqda, called to him many times. When he reached the lodge -they angrily asked him: “Where have you been? What have you been doing?” “I have been -making this piece of wampum,” said he. All three sisters wanted it, and they were -satisfied, for he gave it to them. They pardoned him for his absence. Then he told -them that their brother had come home earlier than usual, and that he was ill and -spitting up blood. -</p> -<p>Now, the lad, going back to the mole, returned its coat and donned his own garments. -Then, assuming the exact form and manner of Deadoeñdjadases, he walked through the -clearing toward the lodge, spitting blood. -</p> -<p>When he entered the lodge none of the sisters except the youngest suspected any deceit. -She looked at him sharply, saying, “This is not our brother.” Then they tried him -with different kinds of food, but he would eat nothing until they brought him human -flesh and pounded green corn, which he ate heartily. This satisfied them that there -was no deception. -</p> -<p>While he was eating, the alarm came that the elks were in the strawberry patch, and -the three sisters, armed with their war clubs, ran out to drive away the elks. The -lad lost no time in going to the bed and raising its cover. There he saw a lake in -which a loon was swimming. He called it to him and asked for the hearts. The loon -raised its left wing, for it was in doubt whether to give up the hearts or not. “Oh, -no,” declared the lad; “the hearts are under your right wing. So raise that wing.” -Being satisfied as to his right to ask for the hearts, the loon did so; and the lad, -seizing them, rushed out of the lodge just as the sisters returned from chasing the -elks. -</p> -<p>Resuming his natural form, the lad ran around exultingly, crying, “I have taken your -hearts. I have taken your hearts.” Then the three sisters pursued him with their war -clubs. As the eldest was on the point of overtaking him, the lad squeezed her heart -and she fell down in a faint. Then the second sister drew close to him, when he at -once squeezed her heart and she, too, fell in a faint. The same thing happened to -the third sister also. Then the lad came to a great round, flat rock, where Deadoeñdjadases -was accustomed to kill his victims; he ran around this while the sisters, who had -recovered from their fainting spells, sought to close with him. Every little while -<span class="pageNum" id="pb138">[<a href="#pb138">138</a>]</span>he would squeeze a heart and its owner would fall in a faint; but as soon as he stopped -squeezing she would spring up again. When he had sufficiently tortured the sisters -in this manner he ruthlessly dashed their hearts against the great rock, one after -another, and thus all were killed. -</p> -<p>When the cannibal returned at the usual time and did not find his sisters at home -he was very angry; but Hadjoqda assured him that they were pursuing the elks and that -his dinner was left all prepared for him. Deadoeñdjadases sat down and began to eat. -Emboldened by the fact that the lad stood beside him holding the heart of Deadoeñdjadases, -Hadjoqda taunted Deadoeñdjadases, “the Earth-circler.”<a href="#n39" id="n39src" class="noteRef">39</a> -</p> -<p>At once Deadoeñdjadases rushed after the lad, who ran toward the great rock. When -the man-eater drew near him the lad would squeeze the heart and the great Deadoeñdjadases -would fall in a faint. When the lad ceased squeezing the heart the man-eater would -rise again. So, no matter how he tried, he could get only as near the lad as the latter -would let him. When tired of this kind of sport the lad dashed the heart of the man-eater -against the rock, and Deadoeñdjadases fell dead in his tracks. -</p> -<p>Around the great rock on every hand the lad found heaps of human bones, which he carefully -gathered together into a great pile. Placing Hadjoqda on the ground with his head -toward the west and his feet toward the east, the youth went to a great hickory which -was standing near and shouted, “Do you all rise and run or the tree will fall on you.” -On the instant a great number of persons arose and ran in every direction. Hadjoqda -received his body back and became at once as well as ever. But some had legs and arms -which had belonged to others, and hence were deformed in these members. -</p> -<p>“Now,” said the lad to Hadjoqda, “there is no other such strawberry patch in the world. -We must all come here to live. This field shall belong to you, and I and all my people -shall settle around here. I shall go after my grandmother and you must go after your -friends.” -</p> -<p>Among the people whom he had raised the youth found all his relations, and these persons -accompanied him on his journey to bring his grandmother to that country. His grandmother -was very glad to see all her relations again, as she had never expected this good -fortune. Taking their garments and weapons which the grandmother had kept for them -in the long room, all set out, with the aged grandmother, for the great strawberry -patch of Deadoeñdjadases. With their friends and relations from far and near, all -settled in villages around the great strawberry patch, they lived in great contentment -thereafter. Among these people who were raised by the potent youth were the Okweson, -Osoon, and the Goqgwaih [i.e., the Partridges, the Wild Turkeys, and the Quail]; the -youth and his grandmother, and even Hadjoqda, belonged to the Osoon tribe. -<span class="pageNum" id="pb139">[<a href="#pb139">139</a>]</span></p> -</div> -</div> -<div id="s22" class="div2 section"><span class="pageNum">[<a href="#xd30e736">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">22.</span> <span class="sc">Hatʻhondas (the Listener)</span><a href="#n40" id="n40src" class="noteRef">40</a></h3> -</div> -<div class="divBody"> -<p class="first">Once upon a time an uncle and his nephew lived together in the forest. Being very -needy, they gathered and cooked for food fungi which grow on trees. After they had -lived some time in this way his uncle said one day to the boy, who had grown nearly -to the age of puberty, “To-morrow you must go out yonder into the ravine to listen, -and as soon as you hear something you must hurry back to tell me what it is.” -</p> -<p>The nephew did as he was ordered. The next morning as soon as he heard the song of -a bird he hurried home, rushing almost breathless into the lodge and crying, “Oh, -uncle, I have heard something!” “Wait a while, nephew,” said the uncle. “Wait until -I light my pipe and the smoke rises from it.”<a href="#n41" id="n41src" class="noteRef">41</a> -</p> -<p>Soon the smoke arose from the pipe; then Hatʻhondas told what he had heard, imitating -the call of a bird. “Oh, nephew! that is nothing. Go again to-morrow,” said the uncle. -He went the next day, and heard a bird of some other kind. After rushing to the lodge -as before, and after his uncle had lighted the pipe, he told his uncle what he had -heard. Each day he heard a new bird and told his uncle what he had heard. After several -such fruitless trips to the ravine he heard two women singing, “I am going [am on -my way] to marry Dooehdanegen.”<a href="#n42" id="n42src" class="noteRef">42</a> The women were moving through the air coming toward his uncle’s lodge. Hatʻhondas -rushed home almost breathless, crying, “Oh, uncle! I have heard it.” “Well, what is -it?” asked the uncle, and straightway he lighted his pipe and the smoke arose from -it. “I heard two women singing, ‘I am going to marry Dooehdanegen,’ and they are coming -this way,” declared the nephew. “We must make ready to receive them,” said the uncle; -“we must put the lodge in order.” He therefore smoothed the skins on his couch and -put his nephew’s bed away from his own in the corner near the ashes, telling his nephew -to lie there while the women were in the lodge, and to face the other way, and further -to keep quiet and not to show his face. The old man then put on his best garments, -with two feathers in his cap, and tried to be as nimble and bright as when a young -man. He kept sending his nephew out to see how near the women were. When at last they -reached the lodge the nephew ran in, crying, “Oh, uncle, they are here.” “Go to your -bed; lie down, and do not stir,” said the uncle. -</p> -<p>The women entered the lodge, bringing a basket of marriage bread.<a href="#n43" id="n43src" class="noteRef">43</a> The old man hurried around to make it pleasant for them, but could not interest them, -for their minds were elsewhere. They kept looking toward the corner where Hatʻhondas -was lying. When night came the old man spread out the skins of his couch and told -<span class="pageNum" id="pb140">[<a href="#pb140">140</a>]</span>them there was the place for them to lie down; but, going over to the corner where -the ashes were piled, they lay down with Hatʻhondas. They smoothed his hair and fondled -him, speaking pleasant words to and about him. The old man was very angry and slept -none that night. The women left the lodge at daybreak. When Hatʻhondas awoke, he had -become a man in full vigor, strong and fine looking. -</p> -<p>The old uncle now called his nephew, saying: “You now have become a man. You must -follow the women. The mother bears the most noted name in sorcery in her tribe. She -is now seeking a husband for her daughter. Near her lodge grows a large hickory tree<a href="#n44" id="n44src" class="noteRef">44</a> on which sits an eagle as a target. Whoever can bring down that eagle will get the -daughter. Men go there from every direction and place to shoot at it, but no one has -yet hit it. You must shoot at it, too.” -</p> -<p>The old man then brought out from his chest an outfit consisting of a cap of otter -skin, a panther-skin coat, leggings of wildcat skin, moccasins of owl skin, and a -tobacco pouch of fawn skin. The garments, which were beautiful and endowed with rare -orenda (magic power), fitted the young man well. Then the uncle took the garments -off his nephew; and the cap became a live otter, the robe, or mantle, a live panther, -the leggings a pair of live wildcats, and the moccasins two live owls. Again he put -the garments on his nephew, telling him to sit down. The latter did so and, opening -the pouch, took out a pipe, which he filled with tobacco. Immediately two girl sprites -and two trick pigeons leaped out of the pouch; the girls brought fire to light the -pipe, and as soon as he put it to his mouth the two pigeons, which were perched on -the stem, rustled their wings and cooed, being very happy. -</p> -<p>“Now, my nephew,” said the old man, “spit.” He spat and the spittle fell to the ground -in a shower of wampum beads. “That is enough,” said the uncle; “you shall always spit -wampum from this pipe. Your outfit will always do what it has done to-day. Now you -must start. Go directly east. About noon you will find a trail. Take that and keep -on until you come to the great hickory tree. Here are a bow and arrows. The arrows -will never miss the mark. On the road you must keep no man company. Sleep alone and -hurry on your way.” -</p> -<p>So the young nephew set out. In an hour he came to a trail. Finding it so soon, he -thought it could not be the right one and ran back to inquire. “Oh! you are a swift -runner,” said the uncle; “you found the right trail. Follow it.” Hatʻhondas started -again. Again he found the trail, which bore toward the east. Near evening he saw a -man who was making a fire by the wayside, and who inquired of Hatʻhondas, “Where are -you going?” “Oh! where all are going—to shoot at the eagle on the hickory tree,” replied -the <span class="pageNum" id="pb141">[<a href="#pb141">141</a>]</span>young man. “Stay with me. It is too late to go farther,” said the stranger. “No! I -must go on,” answered Hatʻhondas, hurrying away. At night he built a fire and slept -by himself. The next day he went on without interruption until evening, when a man -who was building a fire beside the trail urged him to stop, but he refused to do so. -Again the man urged him but Hatʻhondas would go on. -</p> -<p>The third evening he came on a man who insisted and coaxed so much that he remained -with him overnight. Each occupied one side of the fire. After supper, Hatʻhondas took -off his garments and soon fell asleep. The strange man attempted to steal the clothes, -but the mantle, changing into a panther, would not let him come near. Then the man, -bit by bit, fed meat to the panther until the animal was pacified, when he put the -mantle on his own shoulders. So with the leggings and all the other things, until -at last he got possession of the whole outfit of the young man, except the bow and -arrows, which he forgot. When ready, he thrust a sharp dart of hickory bark down the -backbone of Hatʻhondas, and at daylight hurried away to the company which had gathered -at the great woman’s lodge to shoot at the eagle. -</p> -<p>Hatʻhondas awoke in terrible pain; he was doubled up like an old man and began to -cough badly. After much effort and great suffering, he succeeded in putting on the -other man’s garments and in dragging himself some distance to a log, on which he sat, -holding his bow and arrows, with his head bowed in sorrow. -</p> -<p>After he had been sitting there a couple of hours, a poor, destitute-looking girl -came to him, saying: “My mother lives not far from here. I will take you to her.” -On going home with the girl he learned that her mother was his own sister and that -she was therefore his niece. He told his sister about the visit of the two women, -about setting out to shoot the eagle and being robbed on the road of everything but -his bow and arrows, and, lastly, about becoming decrepit and aged-looking from the -effects of the hickory bark thrust down his backbone. His sister and her daughter -were very poor. They had no meat. As they were talking, a robin perched on the edge -of the smoke-hole. Hatʻhondas drew his bow with great difficulty and shot an arrow -which killed the bird. His sister cut it into small pieces and, bruising them, made -some soup, which in a measure strengthened her brother. The next day a partridge came -in like manner and he killed that, too; and then a turkey, so they had provision enough. -Many days later his sister drew the bark from her brother’s back and he became well -again. -</p> -<p>As he sat by the door one day he heard a great shouting and tumult, and asked what -it meant. They told him that it was the sounds made by those who had assembled to -shoot the eagle, and <span class="pageNum" id="pb142">[<a href="#pb142">142</a>]</span>pointed out the great hickory tree, the top of which could be seen above the forest, -seemingly not more than 200 or 300 rods away. -</p> -<p>The next day, on looking toward the tree, he could see that some arrows came very -near the eagle, some not so near, and others far away from it. At last he said, “I -must shoot an arrow at that eagle.” “Oh!” said the sister, “you can not hit it from -here.” But he would have his own way, and going outside of the lodge with his bow -and arrow, he said to his sister’s daughter: “Go out into the crowd. When I shoot -the arrow and the bird falls to the ground run and bring it here with the arrow sticking -in it, and let no one take it from you.” The girl went. Her uncle shot, and his arrow, -flying through the air, struck the eagle. When she grasped the bird after it had fallen -to the ground a man pushed her aside, and snatching the bird from her disappeared -in the crowd. She cried out, but no one heeded her. Now, the crowd gathered at a mound, -a short distance from the tree. On this mound the great witch woman was sitting with -her friends to witness the shooting. The people stood in a circle. The stranger came -up with the eagle and claimed her youngest daughter, who, insisting that he was not -the right man, refused to marry him; but the old woman said her promise must be kept, -and had the marriage proclaimed. -</p> -<p>When, in the evening, the young wife would not remove her designated husband’s clothing, -the old woman did so. On taking off the moccasins, and throwing them, tied together, -over a crossbar near the couch, they became owls, so wretchedly weak that they were -barely able to hold on to their perch; and so with the panther, the wildcats, and -the otter; they seemed scarcely alive. -</p> -<p>The young woman would not go near her designated husband, but, rolling herself up -in a bearskin, slept apart. The next morning the mother-in-law, addressing her intended -son-in-law, said: “What can you do for me [in thaumaturgy]?” He opened his pouch, -from out of which came the girls, who were barely able to bring a coal of fire, and -the pigeons, nearly lifeless. He smoked, and cast spittle on a deerskin which was -spread before him, and spittle it remained. Again he tried, but with the same result. -Then the mother-in-law, growing angry, went away in disgust and chagrin. -</p> -<p>The evening after Hatʻhondas was robbed the sky was red, and his uncle at home knew -that his nephew was in great trouble—that his life was in danger. He sat down by the -fire, throwing ashes on his head, and wept, saying, “Oh! nephew, I shall mourn for -you ten summers.” But now the sky was not so red, and the old man knew that his nephew -had gained some relief. -</p> -<p>The second night the young woman slept apart from her designated husband. -<span class="pageNum" id="pb143">[<a href="#pb143">143</a>]</span></p> -<p>The next day Hatʻhondas’s niece, the poor woman’s daughter, said, “I will visit the -great witch woman, for she is a friend of mine.” When the girl went to the lodge, -the great woman was glad to see her. She heard all the news of the marriage and that -the young woman would not go near her designated husband. On reaching home she told -her mother all she had heard. The next day very early, while the strange man was still -asleep, Hatʻhondas’s sister went into the great witch woman’s lodge and, taking the -panther-skin coat with the rest of the garments and having thrust the piece of hickory -bark into the back of the sleeping husband, hurried home. -</p> -<p>Hatʻhondas now had his whole outfit. Putting on his garments and taking his bow and -arrows he went to the lodge of the great witch woman. When the daughter saw him coming, -she could scarcely retain herself for joy, crying out, “That is the man! That is the -man!” -</p> -<p>It was now almost noon, and the designated husband had not appeared. On looking for -him they found him on the couch all doubled up, old and miserable, and coughing terribly. -</p> -<p>As the arrow which was still sticking in the eagle was unlike his arrows but just -like those which were in the quiver of Hatʻhondas, the people were convinced that -the old man was a deceiver, so they threw him out without pity. -</p> -<p>Hatʻhondas was now married to the young woman and her mother proclaimed to all the -people, “My youngest daughter is now married.” In the evening, when the young wife -pulled off her husband’s moccasins and threw them on the crossbeam, they became a -pair of fine owls with great eyes, and hooted; as soon as the panther-skin coat touched -the beam it became a large panther; the leggings became two wildcats; and the cap -an otter. -</p> -<p>The next evening the mother-in-law asked her son-in-law, “What can you do for me?” -and spread a deerskin in front of him. As he opened his pouch the two girls jumped -out of it, followed by the two pigeons. The girls, running nimbly to the fire, brought -coals for lighting the pipe. The pigeons, perching on the pipe as he put it into his -mouth, rustled their wings and cooed. As often as he spat the spittle fell on the -skin in a shower of wampum beads. -</p> -<p>The next day he went hunting and killed so many deer, bear, and elk that all the people -had enough, and he sent a great supply to his sister. -</p> -<p>After they had enjoyed life a while, he said, “Now, I must go to my uncle.” His sister -prepared provisions for the journey. She would shake all the flesh of a deer until -it became small as the end of her little finger, continuing this process until she -had in a small pouch venison enough to fill a lodge. On the way when they wanted <span class="pageNum" id="pb144">[<a href="#pb144">144</a>]</span>to eat venison all they had to do was to strike a very small portion, when the meat -would resume its natural size. So they traveled till they came to the old uncle’s -lodge. -</p> -<p>While his nephew had been away, animals had tormented him by coming to his door while -he was sitting near the fire mourning for his nephew. He would hear a voice at the -door cry, “Quick, Uncle! I have returned,” but on opening the door-flap he would find -merely a fox, rabbit, or some other creature. -</p> -<p>Now, to make sure, he cut a hole in the skin door-flap saying, “Put your hand through -the hole, if you are my nephew.” This being done, he tied a strong bark string around -the wrist and fastened the other end to the pole at the fireplace; then, seizing the -corn-pounder, he opened the door carefully, intending to strike the intruder. On discovering, -however, that it was really his nephew, he rejoiced and cried out: “Oh! you have come -at last with your wife. Wait, until I clean up a little.” Soon he let them in. The -venison was increased in quantity again by striking it against the ground, and there -was more than enough to fill the lodge, so they had to build a new lodge in which -to store it. -</p> -<p>They lived on together happily. This is the story of Hatʻhondas, “The Listener.” -</p> -</div> -</div> -<div id="s23" class="div2 section"><span class="pageNum">[<a href="#xd30e746">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">23.</span> <span class="sc">The Story of the Ohohwa People</span></h3> -</div> -<div class="divBody"> -<p class="first">In a quiet forest, in a lodge of their own, a husband and his wife of the Ohohwa people -lived in much contention. It was their invariable habit to quarrel all night long. -In the morning, however, all was pleasant again. -</p> -<p>One night a visitor came to pay them a call. As soon as the man of the lodge saw the -newcomer he went away from the lodge. Thereupon the would-be visitor remarked to the -woman, “It is indeed strange that he should go out just as I came in, so I shall go, -but will come again at another time.” With these words he left. -</p> -<p>In a short time the husband returned, and being very jealous of his wife, seized the -occasion of this visit of a strange man to scold and quarrel with her until, becoming -enraged, he beat her and finally she fought in defense of herself. At last, becoming -tired of fighting, the husband started off with the remark: “I am going to get another -wife. I will not be troubled in this way any longer.” Weeping bitterly, she followed -him until, touched by her plight, the husband grew sorry for what he was doing and -returned with her to their lodge. -</p> -<p>In the morning he told his wife that he had had a dream during the night. He said, -“My dream spirit told me that I must kill a large bear and be back home before the -dew is off the grass.” Ostensibly <span class="pageNum" id="pb145">[<a href="#pb145">145</a>]</span>he started away to carry out this injunction, but when he got out of sight of the -lodge he went to the lodge of another woman, who also was of the Ohohwa people, where -he remained all day. Toward night he started for home. On his way he met a fine-looking -woman. He addressed her, saying, “Where are you going, my cousin?” She replied, “Oh, -I am only going home.” He asked, “Let me go home with you?” Answering coquettishly, -“All right, if you can overtake me,” off she ran with great speed, with him in pursuit. -This woman was of the Djohkwehyanih<a href="#n45" id="n45src" class="noteRef">45</a> people. -</p> -<p>All night long they ran toward the north. About midday they came to a lodge, which -the woman entered. The Ohohwa man followed, but on entering the lodge he did not see -the woman, but only two old men. He asked them, “Have you seen a woman pass here?” -The two men sat with their heads down and did not answer the question. But on the -question being repeated by the intruder, one of the men, looking up, said, “It seems -to me that I heard some sound,” and the other made the same remark. Then he who spoke -first said, “Then get our canoe.” Going to another part of the lodge, the second man -returned with a bark canoe and two basswood knives. “Now,” said the other old man, -“seize the game that has come to our lodge.” The intruder drew back as the old man -advanced, cautioning the old men, saying: “Be very careful, old men. You are Nosgwais -people, as I know. I came only to ask for information.” But as the two old men advanced -the intruder turned and fled. The old men chased him with great speed. After a while, -turning and running back to the lodge, he seized a wooden mallet and the first man -that appeared at the doorway he knocked on the head, and he did likewise to the second -man. As the old men picked themselves up they said, “It seems that there is a great -deal of fun in the game animal that has come to us.” On their making another attempt -to enter their lodge the intruder again knocked them down. Thereupon one of the old -men said: “Get up and do the best you can [magically]. Are we to be beaten in this -way? It would indeed be a singular occurrence for us to be overmatched by the game -animal that has come to us.” But in making a third attempt to enter the lodge the -old men were still again knocked down. But the intruder said to himself, however, -“I can not kill these people, and so I would better try to escape.” So, passing out -of the doorway at the opposite side of the lodge, he saw the tracks of the woman going -directly northward. He followed them all day. When night came he still saw her tracks -leading in the same direction. He remarked to himself, “I will soon overtake her, -I think.” But these tracks were not those of the woman. He had made a circuit and -at daybreak he was near the starting point. He looked down and, seeing his own <span class="pageNum" id="pb146">[<a href="#pb146">146</a>]</span>tracks, said: “Oh, another man is following her! I will kill him when I overtake them.” -Soon he came to the lodge of the two old men from which he had started. Again he inquired -of the old men about the woman, but they caught him and threw him into their canoe. -Then they began to dispute as to which should kill and quarter him. At last they said, -“Push the canoe back and leave it, for the game animal can not run away.” Indeed, -the man could not release himself, as he seemed to be fastened to the canoe. -</p> -<p>Toward night be heard a voice saying: “You think that you are going to die. You would -be were it not for me.” The man in the canoe replied, “I do think so.” Then the invisible -man said: “No; you shall not die. At the end of the canoe there is a string, to which -hang the two hearts of the old men; and this is why you were not able to kill them -by knocking them on the head when you were here before (he now knew for the first -time that he was in the same lodge again). Wait until it is dusk; then try to move -and you will work loose. Then get out of the canoe quietly, and I will give you light -to see where the hearts are. Take them off the string and pound them up, and you will -be free. You can then remain here all night. The canoe has great orenda (magic power), -and these two old men use the canoe when they travel. If you wish, I will teach you -the song that belongs to it.” The man in the canoe, being very weak, could hardly -speak, but he replied, “Yes; I should like to learn the song.” Then the invisible -man answered, “I will teach you the song,” and he began singing, “<i lang="see">Tgâiiehe onĕⁿ o’waqdĕñdĭʼ neʼʹ akʻhoñwâⁿʼ</i>.” When he finished singing “Correctly my canoe has started” the man in the canoe -thanked him, saying that he had learned the song. After dusk he began to move, and -as he moved he gained strength. Looking around, he saw a pale light in the end of -the canoe. Having freed himself, he took the hearts from the cord, and as he crushed -them he heard groans and wails of pain. Placing them under the canoe, he crushed them, -and their cries ceased. Then the young man lay down and slept. -</p> -<p>The next morning he awoke and said: <span class="corr" id="xd30e3577" title="Source: ‘">“</span>Now I have something in which I can travel. I shall now soon overtake the woman.” -Setting the canoe outside of the lodge, he turned its bow toward the north, and, getting -into it, he sang the song which he had learned to cause it to fly. The canoe started -off so rapidly that only the wind could be heard as it flowed past his ears. All the -time the canoe kept going higher and higher and swifter and swifter, and the youth -grew more and more frightened; he began to fear that the canoe might bear him off -to some evil place. Suddenly he heard a scrambling sound at the stern of the canoe, -as if some one were trying to board it from the rear. Looking around, the youth saw -a man getting aboard, who said: “It is wonderful how fast you are going. I was bound -to get <span class="pageNum" id="pb147">[<a href="#pb147">147</a>]</span>aboard, so I leaped. You are afraid this canoe will carry you away. I am the person -who was with you last night. It is my fault that you are frightened, for I did not -give you full instructions. The reason the canoe goes faster and faster and higher -and higher is that you keep repeating the song. You should change the words of the -song, and then you can guide it. I came to tell you this.” As he stopped speaking, -he stepped off the stern of the canoe into the air and disappeared. -</p> -<p>The youth now changed the words of the song, singing, “<i lang="see">Tgāiiehe wa’tkĕⁿ’dioñʹdă’t ne’ʹ akʻhoñʹwãⁿʼ</i>,” and at once the canoe began to descend, gradually coming to the ground. But the -occupant of the canoe exclaimed, “Oh! this is not what I wanted. I desired to come -down a little lower only, not to the ground.” So he sang again the first words of -the song. At once the canoe shot upward like an arrow and, heading northward, flew -faster than it did before. As it flew along the youth saw the woman’s tracks ahead. -Higher and higher went the canoe, the wind whizzing past his ears in a frightful manner. -The speed of the canoe troubled the youth, and finally he exclaimed, “Oh! I am getting -too high again.” Then, recollecting that he must change the words of the song, he -sang, “<i lang="see">Tgāiiehe hehdageshon hohweson nakʻhoñʹwâⁿʼ</i>.” The canoe descended, but its speed was so great that he was greatly disturbed and -distressed. At last he said, “I have learned the music, and all I have to do is to -sing, ‘My canoe must stop immediately.’ ” -</p> -<p>[The story ends here thus abruptly.] -</p> -</div> -</div> -<div id="s24" class="div2 section"><span class="pageNum">[<a href="#xd30e755">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">24.</span> <span class="sc">The Chestnut Tree Guarded by the Seven Sisters</span></h3> -</div> -<div class="divBody"> -<p class="first">In a small lodge, deep in a dense forest, a man lived alone with his nephew. It was -the custom of the uncle to cook every day the food required by his nephew, but he -never ate with him. There came a time, however, when the little nephew asked his uncle -to eat with him. The only reply was, “No; I have already eaten my food.” Then, urging -his nephew to be quiet, he would remark, “I have cooked this food for you alone.” -</p> -<p>As the little nephew grew older he began to wonder at this strange conduct of his -uncle. Finally he asked him: “Oh, my uncle, I never see you eat! How is this?” But -the uncle made him no reply. So the little nephew decided to try to catch his uncle -eating by spying on him. One night after this, when the little nephew had eaten his -supper, he said: “Oh, uncle, I am very tired and sleepy. I am now going to bed to -get a good rest.” With this remark he lay down on his bed, and drawing over him the -deerskin cover soon began to snore as if he were sound asleep. -<span class="pageNum" id="pb148">[<a href="#pb148">148</a>]</span></p> -<p>The wily old uncle waited a while, and then assuming that his nephew was fast asleep, -he decided to begin getting his own evening meal. Going to his bed and carefully searching -among the skins with which it was covered, he drew forth a small kettle and a very -small bundle. Then placing the kettle on the bench near the fire and opening the bundle, -he took out of it some substance, a small quantity of which he scraped into the kettle. -After putting water into the kettle he hung it over the fire. When the water began -to boil the old man, taking a wand from its wrappings of skin, began to strike gently -on the kettle while he sang the words, “Now, my kettle, I want you to grow in size.” -Obedient to the words of the song, the kettle began to increase in size and its contents -grew in bulk. Repeating the words and continuing to tap gently on the kettle, the -old man watched it becoming larger and larger. He kept up the singing until he decided -that the kettle would hold enough of the mush which he was making to satisfy his hunger; -then he stopped singing and tapping on the kettle. Carefully replacing the rod, or -wand, in its skin wrapping, he removed the kettle from the fire and sat down to eat. -After finishing his supper he carefully washed his kettle; then he shook it until -it decreased to the size it was when he took it from the hiding place under the bed, -to which place he now returned the rod, the bundle, and the kettle. -</p> -<p>The nephew, who was still feigning sleep, was watching his uncle through a hole in -the bed covering. He decided to take breakfast with his uncle in the morning, and -in order to do this he resolved to arise much earlier than usual. When he arose, however, -the youth found that his uncle had finished breakfast and was preparing something -for him to eat. -</p> -<p>After the uncle had gone out to hunt the youth brought into the lodge a large quantity -of bark to make a good fire. About midday he said to himself: “I am going to be very -kind and good. My uncle will be tired when he returns, so I shall have his supper -all ready for him. I think that I can prepare it just as he does.” For a long time -he searched in his uncle’s bed for the bundle; at last he found it. On opening it -he discovered that it contained a small fragment of a chestnut. Beside the bundle -he found the kettle, which was very small. These were the only articles he found under -his uncle’s bed. He wondered and wondered at what he had discovered, for he could -not understand how it was that with this bit of chestnut and the tiny kettle his uncle -could make enough mush to feed him. Finally he decided on his course of action, saying -to himself: “Well, I must do this exactly as my uncle did. This chestnut must be enough -for one more meal.” -</p> -<p>Kindling a good fire, the youth carefully scraped all the chestnut into the kettle; -and then he poured water into the kettle and set it <span class="pageNum" id="pb149">[<a href="#pb149">149</a>]</span>over the fire. Then taking the wand from its skin wrapping, when the water began to -boil he gently tapped on the kettle, saying, “I want you to grow, my kettle.” He was -so much amused by the increase in size of the kettle that he kept on tapping it and -repeating the magical words, until there was hardly room enough in the lodge for him, -because the kettle and the mush which it contained had grown so large; so, climbing -to the roof, he continued to tap the kettle until it touched the sides of the lodge. -He was so busy that he did not see his uncle approaching. The latter from a distance -saw him on the roof, and watched his actions. As he approached the lodge he heard -the nephew say, “Oh, grow! my kettle. Oh, grow! my little kettle,” and then he knew -that the youth had discovered everything. This made the uncle very sad and depressed. -He called to his nephew: “What have you done now, my nephew?” The youth replied in -delight: “Oh, I have so much pudding that we shall have a grand feast.” Then he told -his uncle everything. -</p> -<p>The uncle asked, “Did you use all the chestnut?” The youth replied, “Yes. There was -only a small bit here.” Thereupon the poor uncle exclaimed: “By doing this you kill -me. That is the only kind of food I can eat. I shall die of hunger now. That kind -of chestnut does not grow everywhere, and only a person who has great orenda (magic -power) can get it.” “Oh, pshaw!” replied the nephew; “I know where there are whole -trees full of chestnuts of this kind. I can get a large bagful for you, my uncle. -So do not worry.” The uncle, unconsoled, replied: “No, it is not possible for you -to do so. This is a bad thing that you have done. This chestnut would have lasted -me for years. Now I never can get another; I shall starve to death. I may as well -tell you about it, for I must soon die.” -</p> -<p>Then, shaking the kettle slightly to decrease its size so that he could get into the -lodge, the uncle said: “There is but one tree in the world that bears such chestnuts. -Seven sisters who are great sorcerers own that tree. Many men have lost their lives -in trying to get these chestnuts.” The youth confidently replied, “I am sure that -I can get you one.” The uncle answered: “No, you can not. You are yet only a small -boy. You would lose your life. These seven women have a great eagle perched upon a -very tall tree to watch it. Night and day he guards it. Not a living thing can come -near the tree, for if even a man try his utmost the eagle would discover him and scream -out a cry of distress. Thereupon the sisters would come forth and beat the intruder -to death no matter who he might be. Men have often taken the forms of various birds -and animals to try to deceive them, but so far they have all failed in their attempts. -These seven sisters have beaten to death everything that has come near that chestnut -tree.” But this kindly advice did not change the youth’s resolve to make the attempt -to get some of these well-guarded chestnuts. -<span class="pageNum" id="pb150">[<a href="#pb150">150</a>]</span></p> -<p>The next morning he said to his uncle, “You must tell me where the tree stands, for -I am going to try to find it.” When the fond uncle saw that he could not repress his -nephew’s desire to go, he replied: “Go toward the rising sun, and after you have passed -through the forests intervening you will come to a large open space. In the middle -of this great clearing you will see a very tall tree near which stands a lodge. On -the top of this tree sits the eagle with his sharp eyes looking in all directions; -and it is in this lodge that the seven sisters dwell.” -</p> -<p>Taking a bag, the young nephew said: “Now, cheer up, uncle. I will bring you a whole -bagful of chestnuts before you have finished eating the pudding in that kettle.” With -this remark the youth started toward the sunrise. After traveling for some time he -killed a deer, which he cut up, filling his bag with the venison. -</p> -<p>Finally the nephew came to a place where he began to see through the forests to an -opening, whereupon he resolved that he must put forth all his caution and craft. So, -having the mole as his fetish, he called out “Now, my friend, I want you to come to -me; come to me, you mole!” In a short time the leaves began to rustle at his feet, -and a mother mole appeared and asked him, “What do you want of me?” The youth replied: -“I have done a great mischief to my uncle by scraping away all his chestnut. Now I -want you to help me get more for him. I shall enter your body and you will carry me -underground to that tall tree yonder on which the eagle is sitting. When you are under -the tree thrust out your nose a little so that I can see. I shall have to carry my -bag with me. Do you think that you can bear me and it, too?” The mole answered, “Oh, -yes! I can carry all.” -</p> -<p>After reducing his size magically, the youth entered the body of the mole and then -it made its way to the tree indicated. As the mole arrived directly under the tree, -thrusting its nose out of the ground, it said, “The eagle is looking.” In a flash -the youth, stepping out of the mole, scattered venison all over the ground under the -tree. The eagle flew down and began to eat voraciously of the meat. In the meantime -the youth stuffed his bag with the chestnuts, which he gathered in handfuls, and just -as the eagle was finishing the last morsel, the mole was engaged in carrying the youth -with his bag back to the forest. When the meat was all eaten the eagle uttered a loud -scream, and out ran the seven sisters with their clubs. When they saw that the chestnuts -were already stolen and that no one was in sight, they fell upon the eagle and beat -it until they had nearly killed him. -</p> -<p>Arriving in the forest, the youth said to the mole: “Now, I will hide my chestnuts -here, and you must then take me back to the lodge of the seven sisters, so I can hear -what they say, in order to <span class="pageNum" id="pb151">[<a href="#pb151">151</a>]</span>learn whether they intend to follow us in an attempt to recover the chestnuts.” Having -again entered the body of the mole, the youth told it to go under the ground until -it came to the lodge. The mole obeyed him literally. When the mole reached the lodge, -it thrust out its nose and mouth. The youth then stuck his ear out of its mouth and -listened to what was being said in the lodge. He finally overheard one of the sisters -say: “It must be a young man just grown. No one has succeeded since his uncle in stealing -the chestnuts. Perhaps he has a nephew now who is as crafty as he used to be, and -it may be that he, too, is going to live on chestnuts.” Another answered her, saying: -“Well, they are stolen. We may as well let them go.” After hearing this last speech -the youth asked the mole to bear him back to the forest at once. After reaching the -forest the youth dismissed the mole with thanks for its aid, and then hurried home. -</p> -<p>When the youth reached home he found his uncle sitting by the fire, singing his death -song, “I must now die of hunger, for my nephew will never return to me.” Then the -nephew rushed into the lodge, saying, “Oh, my uncle! I have brought you here a bag -full of chestnuts.” The old man welcomed his nephew home and gave thanks to their -guardian spirits for the latter’s success, and he was very, very happy. He is still -making chestnut puddings. His nephew became a great hunter. He obtained whatever be -desired, because he had the mole for his guardian spirit and aid. -</p> -<p>[<span class="sc">Note.</span>—There are several versions of the foregoing story. In one version the tree is guarded -by geese. The lad entered one of the geese, and as the seven sisters were bathing -he slipped from the goose into the person of the youngest sister, and she thereby -became pregnant. Being born of her, he became the master of the chestnuts.] -</p> -</div> -</div> -<div id="s25" class="div2 section"><span class="pageNum">[<a href="#xd30e764">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">25.</span> <span class="sc">The Otter’s Heart and the Claw Fetishes</span></h3> -</div> -<div class="divBody"> -<p class="first">Once in the fall of the year in time long past, a prominent chief with six or seven -families went on a hunting expedition far away from their village. Having arrived -at their usual hunting grounds, they did not find any game for many days. At last -the chief, whose fetish, or charm, was a fawn skin, calling the members of the party -to his <i>kanosʻha</i> (temporary lodge), asked each person to lay hold of his pouch fetish, and to declare -while touching the pouch what he or she intended to kill on the following day. -</p> -<p>The first one to touch the pouch was a man who said that he intended to kill a bear; -the next said that he intended to kill a deer, and so on; and finally the chief’s -wife declared that she intended to kill geese. But, as the pouch passed around, the -chief’s daughter requested her husband not to touch it by any means; when it was nearing -<span class="pageNum" id="pb152">[<a href="#pb152">152</a>]</span>them on its round she grasped her husband’s arm to keep him the more effectually from -putting his hand on the pouch. As he showed a disposition to touch it, she pushed -him over on the ground, but he arose again while she still clung to him. In spite -of her he finally placed his hand on the pouch, saying, “Tomorrow, I shall kill two -otters before daylight.” -</p> -<p>At midnight the chief’s son-in-law, arising, went to a place where the neighboring -stream made a very pronounced loop, and there he watched for the otters. Soon he saw -two approaching and killed both. He was very hungry, and as it was not yet daylight -he took out the hearts of the otters, which he roasted and ate. By doing this he unwittingly -destroyed the power of the orenda (magic potency) of the pouch for those who had touched -it; so that day all the other persons returned to the lodge without any game. The -chief’s wife, who had said that she would kill geese, also returned empty handed. -When she saw the geese on the wing and clapped her hands, shouting: “Let them fall -dead! Let them fall dead!” the geese kept on flying; in fact the charm, or orenda, -of the pouch had been broken or spoiled by some one. After these things had been reported -to the chief, he examined the two otters slain by his son-in-law. When he saw that -their hearts had been removed, he became very angry with him. His daughter, the wife -of the culprit, becoming frightened for the welfare of her husband, concealed a piece -of dog’s flesh and a knife, at the same time telling her husband where he could find -them in case of need. -</p> -<p>The chief said to his retinue, “My son-in-law has nullified the orenda of the pouch -by eating one of the taboos, which is the earnest of the compact with it; so I think -we would better kill him.” But his daughter exclaimed, “If you kill him, you must -first kill me.” As the chief was quite averse to killing his daughter, he said, “Then, -instead of killing him we will leave him here naked and without provisions and we -will go far away to avoid the consequences of his act.” So the chief and the people -stripped the son-in-law of everything, even of his weapons, and then departed, taking -his wife with them. -</p> -<p>At midnight, when all alone, the son-in-law heard some person approaching on snowshoes, -for this was in the winter season. In a short time a man came to the lodge and said -to the young man, “You feel that you are doomed to die, do you not?” The young man -answered, “Yes; I do think so.” Then the stranger said: “You shall not die. I have -come here to assist you. Tomorrow morning follow my tracks to a hollow tree. There -you shall find a bear. Kill it and you will have plenty of meat and you can make yourself -a robe and footwear from its skin.” Then the stranger went away. The next morning -the young man could find no tracks other than <span class="pageNum" id="pb153">[<a href="#pb153">153</a>]</span>those of a rabbit. These he followed to a large hollow tree, in which indeed he found -a bear, which he killed. Carrying it home, he skinned and dressed it. From its skin -he made himself a robe and a pair of moccasins. -</p> -<p>Again about midnight the young man heard some person approaching on snowshoes, for -the snow was deep. Soon a man’s voice from outside his lodge said to him: “I sent -you help last night. Tonight I have come to tell you that your wife will be here tomorrow -about midday. She believes that you are dead from hunger and exposure and she has -run away from her father’s camp to come to look for you. As soon as she has rested, -send her on the following day for her father and his people. Instruct her to tell -her father that you are alive and well. Let her say to him, ‘My husband has meat enough -for all.’ They will be glad to come back to you, for they have no meat and are hungry. -They have been punished enough for abandoning you.” Then the stranger departed. -</p> -<p>The next day about noontide the wife came and she was welcomed by her husband. After -resting that night the young man in the morning sent her for her father. The night -she was absent the stranger again came to the lodge and said to the young man: “Your -father-in-law will be very glad to know that you have meat sufficient for yourself -and for his people, and he will be very willing to come to you. When he has arrived -here he will exhibit his fetishes, and ostensibly to repay you he will give you your -choice. Among them is one which you must select; this is wrapped in bearskin. It is -the claw which I lost when your father-in-law caught me in a trap. You must not pay -heed to your father-in-law’s statement that it is not of much account. He will insist -that you take some other which he will represent as of much greater potency than this. -But take my advice and choose this one.” Then the stranger departed. -</p> -<p>The next morning toward midday the chief and all his people returned to the lodge -of the chief’s son-in-law, who welcomed them and offered them what he had in the way -of food. -</p> -<p>In a few days the chief unfolded all his fetishes, informing his son-in-law that he -could take his choice. On his reaching over and taking the one wrapped in bearskin, -his father-in-law said, “Oh, son-in-law! that is of no account; here is a better one.” -But the young man, remembering the advice of his midnight visitor, replied, “No; I -will keep this one,” so he retained the one wrapped in bearskin. -</p> -<p>Some time afterward the young man went into the forest to meet the strange man who -had befriended him and to whom the claw, or finger, belonged. He had not gone far -when he saw what appeared to be a lodge standing in the middle of a clearing. On going -to this lodge he found a man in it who received from him the claw or finger. Thanking -him for its return, the man said: “I shall always <span class="pageNum" id="pb154">[<a href="#pb154">154</a>]</span>be your friend for this favor. You shall succeed in all that you may undertake.” As -the young man turned to go home the strange man bade him farewell. Having proceeded -a short distance toward home, the young man turned to take a look at the lodge, but -to his surprise it had disappeared. What he had thought was an opening in the forest -was now a large body of water. -</p> -<p>Ever after this circumstance the chief’s son-in-law enjoyed good fortune in all that -he undertook. He became a great hunter and a great warrior. When his tribe waged a -war against a neighboring people he took many scalps and many prisoners. Whatever -he desired he obtained easily in abundance. It was said by those who knew the circumstances -that his good luck came from the friendship of the otter, whose finger, or claw, the -young man had so generously returned to it. -</p> -</div> -</div> -<div id="s26" class="div2 section"><span class="pageNum">[<a href="#xd30e773">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">26.</span> <span class="sc">The Seven Sisters Who Produced Wampum</span></h3> -</div> -<div class="divBody"> -<p class="first">In the long ago there lived seven sisters who were endowed through their orenda with -great skill in sorcery. These sisters lived together in a lodge situated on a high -mountain. From this advantageous situation they were able to see a long distance in -every direction. -</p> -<p>One of their chief occupations during berrying time was to gather large quantities -of huckleberries for drying and storing. They would carry long baskets on their backs -by means of the forehead strap and smaller ones in their hands, for collecting the -berries from the plants and bushes. These berries they gathered in the neighboring -patches which belonged to them and brought them home to dry in the sun. -</p> -<p>Now, it so happened that these seven sisters were misanthropes, and they boasted that -they hated men. Each one of them sincerely and frequently said, “I can not bear the -odor of a man.” True to their animosity to men, they would not permit one to come -near their domicile. They carried this aversion to the presence of men to the extent -that they would have no relations whatever with married women, even turning up their -noses at them, with the contemptuous remark, “Oh, they smell of men.” So they would -not allow either men or women near their huckleberry patch. -</p> -<p>Among the young men who heard of these peculiar sisters was one who determined to -have a look at them. In order to see them he managed to conceal himself in their huckleberry -patch about the time of their coming. When the sisters, therefore, came with their -baskets into the berry patch the young man saw the youngest, with whom he immediately -fell deeply in love, for she was very beautiful in face and attractive in figure. -He then and there decided to approach <span class="pageNum" id="pb155">[<a href="#pb155">155</a>]</span>stealthily the spot where she was picking berries by herself and to speak to her at -all hazards. He did not get the opportunity until the next day. -</p> -<p>On going again to the spot he had chosen as the best place to meet her, he concealed -himself and awaited the coming of the seven sisters to their daily task of gathering -berries. By good fortune the youngest sister came directly to the place near which -the ardent gallant was concealed, and he lost little time in making his presence known -by speaking to her in very low tones lest the other sisters should hear him. The sister -addressed, turning around, saw him and at once fell in love with him, for he was a -fine-looking young man. He said to her, “I greatly desire to speak to you, but I do -not want your sisters to overhear me, for I am afraid of them.” So she stopped picking -berries and listened to what he had to say to her. They conversed together for a long -time. At last he remarked: “I must go lest your sisters discover me. I will meet you -here tomorrow.” -</p> -<p>After her lover had gone the youngest sister tried very diligently to fill her basket -with huckleberries, but she did not have time to do so before the eldest sister called -out, “Come, now, my sisters, our baskets are full, and we must go home.” They started -toward their lodge, but missing their youngest sister, called her until she came. -She acted shyly, being afraid to go very near them lest they should detect any odor -which would let them know that she had been near a man. Then they asked her, “How -is it that you have not filled your basket?” To deceive them she feigned illness, -but the eldest sister, going near her, exclaimed in disgust: “Oh, pshaw! She emits -the odor of a man. Indeed, she has been near a man.” The youngest sister attempted -to deny this charge, for she was afraid of her sisters; but they would not believe -her. Too well did they know the odor of a man. They were very angry, and they scolded -and threatened her; but she was now thinking of the young man, and so did not care -what they said or did. -</p> -<p>The next day they started out again to gather huckleberries, and the youngest sister -went directly to the spot where the young man had promised to meet her. She was more -than delighted to see him there awaiting her coming. She sat down with him and they -made love to each other. The other sisters, being very busy, forgot to watch her, -as they did not expect that anyone would have the temerity to lurk, unwelcome, in -their huckleberry patch. Finally she told him how angry her sisters were on the preceding -day because her basket was not full, and so they began to pick berries together. When -her basket was nearly full, the eldest sister again called out: “Come, sisters! our -baskets are full. We must now go home.” -</p> -<p>The youngest sister lagged behind as long as possible, and the other sisters waited -for her until she came up to them. When she drew <span class="pageNum" id="pb156">[<a href="#pb156">156</a>]</span>near they cried out in bitter anger: “Oh! she smells strong of a man. She can not -deny that she has been talking again to a man.” Thereupon they threatened to turn -her away and not to let her enter their lodge again. But she begged them not to do -so, saying: “What if I do marry? I shall not bring my husband into this lodge, for -he will take me away to his own lodge.” But they would not listen to her pleading, -their only answer being, “Tomorrow we shall go once more to pick huckleberries, and -if you again talk to a man we shall never permit you to come again into our home.” -</p> -<p>All that evening and night she sat pensively thinking of her situation and of the -young man. She could not bring herself to the point of giving him up. Finally she -decided to cast her lot with his people, saying to herself, “Well, they may do as -they like, but as for me I shall accept the young man as my husband.” Collecting a -small bundle of her belongings, she carefully concealed them outside the lodge, so -that in case they would not let her return to the lodge she could get them. During -that same evening and night her sisters kept saying: “Oh! what a disgusting smell -that is. How can she stand it?” and they made fearful grimaces at the odor. -</p> -<p>The next day the seven sisters went again to gather huckleberries. The elder sisters -were so incensed at their youngest sister that they paid little attention to her beyond -murmuring continually against her reprehensible conduct. -</p> -<p>On her part she went directly to the usual place, where she met the young man, who -was impatiently waiting for her. After hearing how bitterly opposed his sweetheart’s -sisters were to her love-making, he said to her, “If they do not let you go to your -home, come to me, and I will be most happy to care for you.” -</p> -<p>When the time came for the sisters to go home and they made the usual call, she would -not go near them, telling them to go on and that she would make her way home by herself. -Then they said: “She has been with that man again. She will indeed bring shame upon -us.” At last some of the younger sisters, relenting a little, said: “What shall we -do? She is our youngest sister. She is very proud. If we turn her away from home, -she will never come back again. We shall then lose her forever”; and they were very -sad and disconsolate. But the elder sister, more conservative than they, said, “We -must turn her away from us, because if we do not do so, some other sister here will -be doing the same thing as she has done.” She was able to bring them, as least outwardly, -to her view, and so when the erring one came to the lodge, they said, “You must not -come into this lodge any more.” -</p> -<p>Deeply grieved, the youngest sister replied, “If you have thus deliberately cast me -out from you, I will go away,” and true to her answer, she started away. Weeping bitterly -thus to leave her sisters, <span class="pageNum" id="pb157">[<a href="#pb157">157</a>]</span>whom she loved dearly, she walked along, hardly knowing whither she was going. But -in her grief she instinctively started back to the young man, who had promised to -care for her should her sisters cast her out. Suddenly, while she was thus pensively -walking along, she heard the voice of the young man addressing her, saying: “Lo! I -followed you near enough to see for myself how your sisters would treat you. Now that -they have cast you out, I ask you to come with me to my lodge and be my wife.” Having -no other present resource, she accepted his offer and the young man led her home in -triumph. Now it so happened that the young man was an only son, and his mother was -delighted to learn that he had obtained a fine-looking young wife. -</p> -<p>For a time they were undisturbed in their happiness arising from their devotion to -each other. But there came an evil day when the young man’s mother began to be jealous -of her daughter-in-law, for she felt that the young wife had displaced her in her -own son’s affections. She felt this the more keenly because up to the time of his -marriage he had been devoted to his mother and had not passed his time in the company -of other women and men. Now he was attentive to his wife and tried to grant her every -wish, although he did not neglect his mother at all on this account. The young man -and his wife were accustomed to go away on hunting trips for several days at a time, -and on their return brought much game and meat. But the young man noticed that his -mother’s manner had changed toward him and his wife, and this troubled him. -</p> -<p>His wife, being a prospective mother, did not accompany him when her term was approaching; -but when her husband left he would say to her: “You must be very wary, as I am afraid -that my mother may do you harm, for she is very jealous of my love for you. Before -knowing you I loved only her; but now I love you, and of course she feels that you -have taken her place. I am afraid that she may do you harm, although I do not think -that she will attempt to poison you. But you must be kind to her, and do not let her -know what I have told you. Be on your guard at all times.” -</p> -<p>At last, without telling his mother the reason, he took his wife away with him to -the forest, where he built a lodge and remained. Soon a boy was born to them. -</p> -<p>After a while the young man, wishing to know whether his mother was in need, went -to visit her, carrying a large quantity of game. He was not long absent. He made several -such trips to his mother. It was his practice to tell his wife just when she should -expect him to return, and he did not fail to keep his promise. At last, however, he -did not return. Time passed; his wife anxiously waited for him day after day, but -he never returned. She told her son, who had grown to be quite a lad, that his father -must be dead or that his mother <span class="pageNum" id="pb158">[<a href="#pb158">158</a>]</span>had made him a captive in such manner that he could not escape to return to them. -</p> -<p>Years passed and the boy grew into manhood. In looks and manner he was the exact double -of his father. He had become a great hunter and was very fond of killing turkeys. -</p> -<p>One evening on his return from hunting he found only the upper half of his mother’s -body lying on her bed, while the other half was gone. She told him that while she -was bending over a kettle, cooking, two men came into the room and, stealing up behind -her, with a single blow cleft her body in two; that they then fled with the lower -half, leaving her to die. She had crawled on her hands to her bed. -</p> -<p>The youth, who was in terrible grief by reason of his mother’s misfortune, exclaimed: -“Oh, mother! you can not live. Oh! you will surely die.” But she consoled him by telling -him that she had healed her body and that she could live a long time as she was then; -and that, if she could recover by any means the lower half of her body, she could -cause the two parts to unite again, so that she would be as well as ever. -</p> -<p>Moreover, calling her son to her side, she said to him: “Now you are old enough to -know about such things, I will tell you all that you should know. This misfortune -has come upon me through the machinations of my sisters, who are six in number. There -were seven of us. When I was unmarried wampum beads of great value passed from me. -This was true also of my sisters. But when I married your father this ceased, and -my sisters were very angry with me. This is the reason why my sisters do not marry, -for they are becoming very rich by selling the wampum beads which they obtain in this -manner. Since your father went away I again pass wampum beads; and this is the reason -that the lower part of my body has been stolen by the two men, who were sent here -by my sisters. It now hangs in the lodge of public assembly, so that the wampum beads -may be gathered from it. You shall bring back my body to me. I will give you the magic -power to do it—the orenda which will enable you to call to your assistance any being -or thing that you may need.” Placing her head upon his shoulder and her hand on his -head, she continued: “You are my son, and I am one of the Seven Sisters. Whatever -you wish to do you will now always be able to do by such aid as you may call on to -assist you.” -</p> -<p>After this annunciation she thrust her hand into her bosom and drew therefrom a tiny -black dog. Giving it to her son, she said: “This little dog shall be a companion to -you hereafter. It will aid you.” The youth exclaimed with delight, “Oh, mother! why -did you not give me this beautiful little dog long ago?” The boy was <span class="pageNum" id="pb159">[<a href="#pb159">159</a>]</span>delighted with the tiny dog, taking it up and caressing it in an exuberance of joy. -When he put the dog down, it leaped around, trying to bark and seeming to be full -of life. “Now,” said the mother, “I will show you what you have to do in this matter.” -Taking a small wand from her bosom, she gently tapped the dog, accompanying the action -with the words, “Grow! my dog. Grow! my dog.” With each blow of the wand the dog increased -in size until he became an immense beast. Then she said to the boy: “Get on his back -and you will see that he can carry you. You must be very kind to him and never neglect -him. He will always fight for and protect you. Should you desire to make him small -again, pull his ears and shake him gently, and he will assume any size you may wish, -from a great dog to one so small that you can secrete him in your bosom.” -</p> -<p>The youth willingly accepted his mother’s commission, saying: “Mother, I shall not -wait another day to perfect my preparations. I will go after the lower part of your -body at once.” His mother told him that the oil of a wild turkey was the only thing -which could make the parts of her body grow together again; that it must come from -a gobbler; and that he should prepare this oil before he went after the lower part -of her body. She told him further that the oil must be rubbed hot on the raw flesh, -and that then the two parts would grow together again, and she would be well. The -youth said, “I will kill the turkey gobbler on the way.” But his mother said to him, -“Oh, no! The turkey must not be killed until we are ready to use the oil, for it must -live until the last minute.” -</p> -<p>Then the youth started on his quest for the lower part of his mother’s body. While -on the way he encountered a flock of wild turkeys and contrived to take a fine gobbler -alive. He fastened it to a tree where it would not be devoured by prowling animals -of prey and where he would find it on his return. -</p> -<p>When the youth drew near the lodge of public assembly, which was his destination, -he heard loud laughing, screaming, and quarreling over wampum beads, which the people -were getting from his mother’s body. This made him very angry and determined to accomplish -his errand. Having made his dog very large, he said to it, “Remain here until I return”; -then he went to the lodge of assembly. On his way there he called on the Chief of -the Crows to come to his aid. In a moment the Black Chief was at his side ready for -any command. To him the youth said: “Friend, my mother’s body is hanging on a post -inside of the lodge and the people are getting wampum beads from it. Now, when the -people stoop down to gather the beads I wish you to go in at the smoke-hole, draw -up the body out of the lodge, and quickly bring it to me.” The Black Chief replied, -“I will do your bidding at once.” Waiting until the <span class="pageNum" id="pb160">[<a href="#pb160">160</a>]</span>people on the inside of the lodge began to scramble and fight for the wampum beads, -he swooped down through the smoke-hole, and seizing the part of the body which he -sought, he flew out with it to the waiting youth, who sat on the back of the monster -dog. With an exclamation of thanks to his friend, the Black Chief of the Crows, the -youth parted from him. The huge dog ran homeward with great speed, directing his way -to the place where the turkey was fastened to the tree. Having obtained it, the dog -soon brought the youth, the part of the mother’s body, and the turkey to the waiting -mother, who hardly expected her son back so soon. At once the youth killed the turkey, -and taking the oil from it, rubbed it on the severed surface of the lower part of -the body. -</p> -<p>After treating likewise the surface of the upper part he brought the two parts of -her body close together, whereupon they joined of themselves. Then the woman with -her hands rubbed the place of juncture. Becoming then entirely whole, she arose and, -standing, said, “I am well now, and no one shall come to trouble us again. I am thankful -to you.” This prediction proved true, for they two lived in peace and contentment. -</p> -<p>The youth became a great hunter, famous for his great successes in the chase. His -mother continued to pass wampum beads as in former years, and their lodge was richly -ornamented with many strings of wampum, each of which was worth a man’s life and two -that of a woman.<a href="#n46" id="n46src" class="noteRef">46</a> Although the youth was always looking for his father, the latter never returned. -</p> -</div> -</div> -<div id="s27" class="div2 section"><span class="pageNum">[<a href="#xd30e782">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">27.</span> <span class="sc">The Forsaken Infant and Gaha (the Wind)</span></h3> -</div> -<div class="divBody"> -<p class="first">A number of Seneca went hunting. When they had finished their hunting and were ready -to return home, they did not know what to do with a little boy whose father and mother -had died while they were at the chase. They had so much meat that they could not well -carry him, and, owing to his infancy, he could not walk. Finally they decided to leave -him in the hunting lodge, with plenty of wood and meat. Learning this, the child cried -bitterly. -</p> -<p>When the hunters reached home the report went around that a child had been left in -the woods, and all feared that it would die. At once the chief sent a trusty man to -see whether the child was alive. When he got outside the village the man turned himself -into a great bear, so that he could run the faster. -</p> -<p>Meanwhile the child kept a good fire and cooked meat and lived fairly well. One cold -night he began to cry, for the meat was nearly gone and all the wood had been burned. -At last he heard some one come to the door, making a sound as if shaking the snow -off his feet, <span class="pageNum" id="pb161">[<a href="#pb161">161</a>]</span>and call out: “Well, little boy, you think you are going to die, but you will not. -I am going to help you. The chief has sent a man to see whether you are still alive, -but he will not be here for some time yet. I will be your friend. When you want me -to aid you all you have to do is to think of me and I will come.” Soon after that -the boy fell asleep. In the morning he found a pile of wood at his door, and on a -low limb of a near-by tree hung a piece of meat. Now he was happy. Building a fire, -he cooked and ate some of the meat. -</p> -<p>The next night this strange man came again. Stopping at the door, he shook his feet -but he did not come in. He said: “The man who is coming will not help you; he is coming -in the form of a great bear; he will be here tomorrow forenoon. In the morning you -will find between the roots of the old stump in the dooryard a trusty knife. You must -sharpen this knife to kill the bear. When he is near, you must run to the spring where -the tall hemlock stands and climb the tree a little way; the great bear will follow -you. Then slip down on the other side, and when he is coming down after you, stab -him in the forefoot.” -</p> -<p>The next morning the boy did as the voice told him. After he had killed the bear, -he went to the lodge and was very glad. -</p> -<p>The next night he awoke, and the stranger, knocking, said: “My friend, I want to say -to you that men are coming for you; you must go with them for they will be fond of -you. You must not be proud. The headman of the tribe will want you to stay with him. -You will be one of the fastest runners among your people. Do not forget that I am -your friend; you will not be able to see me, for I am the one whom you call Gaha. -If you are in trouble just think of me and I will come and help you. Tomorrow afternoon -four men will be in this lodge. They will ask you about the great bear, and you shall -say, ‘I saw no great bear, but a strong wind went through the woods one morning.’ ” -</p> -<p>The next day four men came to the lodge with food; they saw that the boy had wood -and meat but no bow nor arrow. They took him home the next day. The chief ordered -them to bring him to his lodge for the lad’s relatives were all dead. The chief said, -“You shall be my grandson and you shall live with me.” The boy wanted a club instead -of a bow and arrows. “What do want a club for?” asked the chief. “To kill deer with,” -replied the boy. The chief had a club made for him. Owing to his great speed, the -youth used to chase deer, which he struck in the forehead with his club; he also killed -birds by striking them before they could rise to fly. -</p> -<p>The last word that his friend Gaha said to him was: “Do not think that you are the -swiftest runner living. Do not boast of your speed.” But the boy had this idea of -running always in his mind; <span class="pageNum" id="pb162">[<a href="#pb162">162</a>]</span>when he saw other boys running, he laughed, thinking, “That running is nothing; I -can run faster than any other living man.” -</p> -<p>One night he heard some one come and strike the door post near the bed. He did not -speak. Then a second knock, and the visitor spoke, saying, “Who is there?” “I am here,” -answered the boy. “Well, I challenge you to run a race with me, because you think -that you are the swiftest runner living. We will start from the second mountain and -run from sunrise to sunset,” declared the stranger. -</p> -<p>In the morning the boy asked his grandfather whether he had heard a man talking in -the night. “No,” came the answer. “Well, a man challenged me last night to run a race,” -said the boy. “Oh! I do not believe it is a man. It is a beast. Perhaps you will get -killed,” said the old man. “Well, I must be ready,” said the boy; “we run on the third -morning from this.” The youth made ready ten pairs of moccasins, put flint on his -arrows, and took prepared parched corn to eat. -</p> -<p>On the third morning he went to the appointed place. As he drew near he saw there -a great dark mass. When nearer he saw an immense creature, but he did not know what -it was. When daylight came, he saw that it was a great bear. When the sun appeared -the bear said, “Now, we will start.” At once he leaped straight across the valley -to the next hill. The ground sank where he struck. He leaped from hill to hill all -the time, but the boy had to run through the valley. At noon the great bear was ahead, -and the boy was falling behind. The latter began to think, “I am lost; I wish my friend -Gaha would come.” At that moment Gaha came in a whirlwind and carried the boy far -ahead of the bear. Gaha threw all the trees down, and the bear was delayed jumping -over them. The boy called to the great bear, “You must do better than that.” The great -bear then gave up, telling the boy that he might have his life; so the boy killed -him. Then he took some burned tobacco to his friend Gaha, and, after doing this, asked -to be taken home. His friend, carrying him in a whirlwind, set him down in front of -his grandfather’s lodge. The boy said: “I have come, grandfather. I have killed the -great bear, and you must send and get his body.” The grandfather sent eight men to -get his body. They were twenty days going and twenty days returning. The boy was not -one day coming, for Gaha carried him over the woods and under the clouds. -</p> -</div> -</div> -<div id="s28" class="div2 section"><span class="pageNum">[<a href="#xd30e791">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">28.</span> <span class="sc">The Old Man and the Boy</span></h3> -</div> -<div class="divBody"> -<p class="first">In the past an old man and a small boy lived together in a lodge by themselves. With -great affection they passed the time. Each called the other “friend.” They were not -blood relatives, only cousins. -<span class="pageNum" id="pb163">[<a href="#pb163">163</a>]</span></p> -<p>One day the old man dressed himself richly—sticking new feathers in his headdress, -trimming his hair, and painting his face, and putting on new moccasins. The little -boy, watching him, asked, “What are you going to do, my friend?” “Oh, I am going to -see the world. I shall be gone a good while. I shall make a long journey,” the old -man answered. “Can I not go with you?” asked the boy. “Well, if your father and mother -will let you go, I will take you along,” said the old man. -</p> -<p>Going to his mother, the boy asked her if he might go. After thinking a minute, she -said, “Yes; you may go,” and gave him a new pair of moccasins to wear on the journey. -</p> -<p>He returned to his friend, who washed him, trimmed his hair, painted his face, put -new feathers in his headdress, and gave him a fine new bow and arrows. Then both set -out together. They traveled until night, when they stopped and made their fire in -the woods; then they ate their evening meal and slept. -</p> -<p>They traveled in this way for five days, until they came to a lake so broad that they -could not see the other shore. “How can we get across?” asked the boy. “Oh! we shall -have to make a canoe,” said the old man. “Will it take long?” asked the boy. “About -one day,” the old man replied. He looked around in the woods until he found a large -bitternut hickory tree; stripping off the bark he made a large canoe. -</p> -<p>The next morning the old man and the boy, putting their bows, arrows, and fur robes -into the canoe, started across the lake. The boy was seated in front and the old man, -who paddled, in the stern. In the evening they came in sight of a low island, and -without landing they fastened their canoe to the bullrushes that grew around the shore. -“How can we sleep here? Is it safe? Are there not things in the water that might kill -us?” were some of the anxious queries of the boy. “Oh!” said the old man, “there are -fish in the water, and there are in the world evil things reaching from the bottom -of the water up to the home of the Master of Life.”<a href="#n47" id="n47src" class="noteRef">47</a> “If the wind blows we shall be carried off into the lake,” said the boy. “Oh, no! -we are safe,” said the old man. So both lay down and soon fell asleep. -</p> -<p>About midnight the boy heard a rushing sound as of swiftly moving water, and it seemed -to him that the canoe was moving rapidly. He thought that the wind must be blowing -hard. On sitting up in the canoe he found that the weather was calm. Then he thought -that the water must be running very fast, and putting his hand overboard he found -this to be true. He roused the old man at once by shaking his feet and saying: “Get -up, friend, and see what the trouble is. The water is running by very fast. Where -is the lake going? What are we to do?” “Lie down,” said the old man, “no harm will -come to you or me.” -<span class="pageNum" id="pb164">[<a href="#pb164">164</a>]</span></p> -<p>The boy then lay down, but he could not sleep. Just at daybreak a voice spoke to him. -Opening his eyes, he saw a fine-looking, middle-aged man, beautifully decorated with -paint and feathers, standing at the bow of the boat. The boy saw, too, that the canoe -was on dry land. Now the stranger roused the old man saying, “Come with me.” Taking -up their bows and arrows and other equipage, they followed the man, who took them -to a long lodge. They entered it. There were, they saw, many persons inside, some -asleep, some awake. When the old man of the lodge met them he said to the guide, “Oh! -you have brought them,” and then, turning to the two friends, he said: “I am glad -that you have come. I know you have heard of us before. We are the people whom you -call Hinon in your home. We bring rain to make corn and beans and squashes grow. We -sent our young man to the island for you. It is we who put it into your mind to come -east. We want you to help us, for you are more powerful in orenda than is anything -else. The world was made for you. You are more powerful in orenda in some respects -than we are, and we want you to help us to kill some of your and our enemies.” -</p> -<p>Then they ate their morning meal. There were all kinds of food—corn, beans, squashes. -“We have these things. We take a little from a great many fields,” said the old man. -“When you see a small row of corn, or a withered squash, or bad kernels of corn on -an ear, or dried-up beans in a pod, then you may know that we have taken our part -from these. We have taken our part—that part is the spirit of these things—and we -have left the shells, or husks. If you should see a whole field blasted and withered, -then you would know that we had taken the whole field. But we seldom or never do that. -We take only a little from each field.” -</p> -<p>After they had eaten, the youngest warrior of the long lodge said: “Now we will go -and try to kill the great porcupine. Off there on the hill stands an immense hemlock -tree, the largest tree in the whole country. On that tree dwells a terrible porcupine, -of such size that his quills are as large as long darts. These he hurls in all directions, -killing all who approach him. We Hinon can not kill him, and we are afraid to go near -the tree.” So they all agreed to go together. -</p> -<p>As they went toward the tree the boy marched ahead with his little bow and arrows. -The old man, his friend, and the Hinon laughed to see him, and the old man said in -fun: “I think that our little friend might try his luck first.” “All right,” said -the Hinon. The little boy was pleased with the suggestion. They stopped at a good -distance from the great hemlock tree. No one would venture nearer. -<span class="pageNum" id="pb165">[<a href="#pb165">165</a>]</span></p> -<p>Then, the little boy going down into the ground, went forward until he was directly -under the tree in which the porcupine lived. Putting his head and arms out of the -ground, and taking aim, he sent an arrow into the porcupine’s body. It moved a little. -Then he sent another and still another arrow in quick succession. Feeling something -hit him, the porcupine, raising his quills, shot them in every direction. To avoid -them the boy hid under the ground. Then the porcupine groaned and, rolling from the -tree, fell to the ground dead. Thereupon all the Hinon with the old man came up. Cutting -open the great porcupine, which was very fat, they took out his entrails, and then -dragged his body home; they saved his quills and ate his flesh. All wondered at the -orenda of the little boy. -</p> -<p>Old Hinon was delighted. “Now,” said he, “we have another enemy—a great and terrible -sunfish, which lives in our river here and which lets no one come near for water; -he devours everything, and he even springs up out of the water and catches birds as -they fly over the river. The little boy said, “I can kill him without trouble, for -he is in the water.” -</p> -<p>The next day the Hinon and the old man went near enough to show him where the sunfish -lived. The trunk of a great tree had fallen into the river, and it was under this -that the sunfish used to lie in wait. He was in his lurking place when they arrived -there. The little fellow at once saw him; he shot his arrow straight into the heart -of the sunfish, which came to the surface and died. Springing into the water, the -whole party of Hinon pulled the sunfish to land and dragged him off to the lodge of -old Hinon, who was overjoyed at seeing his second enemy dead. “He is good eating,” -said old Hinon, and they feasted on him that day. -</p> -<p>The third day old Hinon said: “Now comes the turn of our last enemy. Every other day -there flies past here an enormous butterfly, as big as a cloud. He brings sickness, -and many of our people die because of him. If we could kill this butterfly, we should -have good health and very few of us would die. He passes over here from the west early -in the morning and goes back in the evening. Wherever he goes he carries sickness. -He will come tomorrow morning.” -</p> -<p>The next morning very early they went out in the high grass, where they waited. Soon -the great butterfly appeared, flying toward them. He was almost over the place where -they were concealed when the little boy, drawing his bow, let an arrow fly. This struck -the butterfly, whereupon the hind part of his body immediately dropped, hanging toward -the ground. All expected to see him fall. Instead of that he turned and flew back -slowly in the direction from which he came. Hinon said: “I am very glad. I do not -think that he will come again to this place. Our last enemy is destroyed.” -<span class="pageNum" id="pb166">[<a href="#pb166">166</a>]</span></p> -<p>They then went back to the lodge and ate. As the day passed, the old man said to the -two friends, “You may stay and live with us or go home, as you choose.” The old man -said: “I am old and can not help you, but my young friend—the little boy—may stay. -He is very powerful in orenda. He can do anything, and will be of great assistance -to you.” “Well,” said the Hinon, “we are going to your place this evening. There will -be a great dance there tonight. We will all go and have some sport, and will carry -you as we pass along in the clouds.” -</p> -<p>After dark, when the council lodge was full of men and women dancing, the old man, -the boy, and the Hinon went in. As the Hinon entered, they began to dance. When they -shook their heads the lightnings began to play around the lodge. The chiefs said, -“Our grandfathers are here tonight. They should behave themselves or they may do us -harm.” Then for a little while the Hinon quieted down. Later, again becoming excited -in the dance, they shook their heads until the lightning flashed everywhere and the -people were afraid. -</p> -<p>After dancing as much as they wished the Hinon went home, leaving the old man but -taking the boy with them, and today the little boy goes with them everywhere. “And -after the great peals of thunder we hear the little fellow with his boyish voice, -and we say, ‘That is the boy.’ We burn tobacco to him, saying, ‘This is all we have -to give you,’ and we thank him for the rain that he and the Hinon bring,” say the -Seneca. -</p> -</div> -</div> -<div id="s29" class="div2 section"><span class="pageNum">[<a href="#xd30e800">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">29.</span> <span class="sc">The Story of the Girls Who Went for a Husband</span><a href="#n48" id="n48src" class="noteRef">48</a></h3> -</div> -<div class="divBody"> -<p class="first">There was an old woman Yegondji of the Awaeh people with three daughters who had grown -to young womanhood. One day she said: “My daughters, I have had a great deal of trouble -in rearing you, and thus far I have not eaten anything but <i>onehsa</i> [moss]; now I should like to have some meat to eat. You are old enough to get married. -There is a rich woman of the Donyonda people, named Doendjowens, who has a son, Tagonsowes. -He is a good young man and a great hunter. I want two of you to go to her lodge and -marry this son.” -</p> -<p>The girls set to pounding corn for the marriage bread. The old woman baked 22 cakes -in the ashes, which she wrapped in corn husks. The next morning she dressed the girls’ -hair and painted their faces with red stripes. She told the elder to carry the basket, -and cautioned them, saying, “Stop nowhere until you come to the lodge of Doendjowens, -and do not inquire of anyone on the way, or speak to any man.” The elder daughter -took the basket and the younger followed her. -<span class="pageNum" id="pb167">[<a href="#pb167">167</a>]</span></p> -<p>About midday they saw a middle-aged man of the Ohohwa people running across the road, -who was saying: “I have lost my arrow. I was shooting a fisher on a tree and the arrow -has gone so far that I can not find it.” The elder daughter put her basket on a log -and both girls hunted for the arrow. The strange man ran around the girls, and seizing -the basket of marriage bread, carried it home. The younger sister did not like hunting -for the arrow and reminded her sister of what their mother had said, but still she -had to follow her elder sister. After a while, failing to find the arrow, they returned -to the log; discovering that the basket was gone, both girls went home. The mother -asked them what had become of the bread. The younger said, “A man asked us to look -for his arrow, and I think that he stole it.” The old woman scolded them, saying: -“You do not love me. You know that I am suffering for meat, and still you disobey -me.” Then she said to the younger girl, “We will make more marriage bread to-morrow -and you and your youngest sister shall go this time.” -</p> -<p>The next day they made 22 loaves of marriage bread. The day following, after the old -woman had dressed their hair and had given them the same cautioning as before, the -two girls set out. Going by the same road, they again met the Ohohwa man, whom they -asked how far it was to the lodge of Doendjowens. “Oh,” he said, “it is not so far. -It is right over here,” showing them his own lodge. There they found Ohohwa’s wife -and one little boy. The girls put down the marriage bread near the woman, thinking -that she was Doendjowens. -</p> -<p>When the man came home he sent his wife to the other side of the fire, telling her -to pretend that he was her brother. She did so. He sat between the girls, talking -to them. Soon the little boy began to say, “Father! Father!” Thereupon Ohohwa said: -“This is my sister’s son. His father was buried yesterday and the boy is calling for -him.” Then Ohohwa began to cry for his brother-in-law. -</p> -<p>At last somebody was heard running. He came and kicked at the door, calling, “Ohohwa, -they want you at Doendjowens’s long lodge.” Ohohwa said to the girls: “They are always -using nicknames here. My real name is Tagonsowes.” He continued: “They are holding -a council and can not get on without me, so I must go. You lie down here whenever -you like, and I will come home soon.” Then he went away to attend the council. -</p> -<p>The younger girl whispered: “Let us go out. This is not Tagonsowes’s lodge. If we -could get the basket we might go on.” When Ohohwa’s wife fell asleep the younger girl -took the basket of marriage bread out of doors, saying: “We must go on. Let us put -two elm logs in the bed.” They did so, and started away. -<span class="pageNum" id="pb168">[<a href="#pb168">168</a>]</span></p> -<p>Soon they came to an open place in the center of which stood a council lodge. They -stood near the lodge and, peeping through a crack in the side of it, saw Doendjowens, -a fine-looking woman and her son, who sat near her, a splendid young man. There were -two fireplaces in the lodge. There were also many people, men and women. Ohohwa was -in the lodge, and the people were singing for him to dance. As he danced they threw -pieces of meat into his mouth and struck his blanket with fat. He was a sight to look -at. The girls recognized him. -</p> -<p>The younger daughter now went into the lodge followed by the elder, who put the basket -of marriage bread near Doendjowens. The two sisters sat on each side of the young -man, and Doendjowens was glad, for she liked the two girls. All sat and looked at -Ohohwa. Just as he looked at Doendjowens he had his mouth full of mush, and he saw -the sisters there. Dropping his blanket in astonishment, he ran out. The people wondered -what the matter was with him. Ohohwa ran home. There he saw, as he thought, the two -girls in bed, so he sat down on the couch and smoked a while. As he sat there, he -was pinched several times by black ants. Turning to the bed he said, “Wait a while. -I shall be there soon.” At last, having finished smoking, he undressed; then he discovered -that what he had taken for the girls were two logs. -</p> -<p>The daughters of the Awaeh Yegondji lived with Tagonsowes and were contented. He was -a good hunter and they had plenty of everything to eat. -</p> -<p>After a time Doendjowens said to the wife, her daughter-in-law: “You must go home -and take your mother some meat. She is suffering for it, I know.” So making ready -a pack of meat, she caused it to become small. On reaching home she threw down the -pack, and it became as large as ever. Before the sisters set out for home Doendjowens -said: “You must bring your mother here. I will give her one fire in the lodge as her -own to use.” After Awaeh Yegondji had eaten enough meat and was glad, her daughters -brought her to Doendjowens’s lodge, where she lived happy and contented. -</p> -</div> -</div> -<div id="s30" class="div2 section"><span class="pageNum">[<a href="#xd30e809">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">30.</span> <span class="sc">The Creation of Man</span></h3> -</div> -<div class="divBody"> -<p class="first">(MODERN FOLK EXPLANATION) -</p> -<p>God at first created the sun and the moon. One day while walking about on the earth, -becoming lonely, he said, “I will make a human being to keep me company.” He held -his way until he came to an uprooted hemlock, which had raised a great pile of earth -with its upturned roots. Now, the roots of the hemlock are very numerous and slender -and are covered with tufted rootlets for, as the tree grows on thin, pale, sandy soil, -it needs many feeders to provide the <span class="pageNum" id="pb169">[<a href="#pb169">169</a>]</span>necessary sustenance. God made a human being from the earth piled up among the roots -of this tree. There were so many small fibers in this earth that the human being was -seemingly hairy, and the soil was so poor and light-colored that he had a pale, sickly -complexion. God breathed on him and he stood up and walked. Then God looked at him -from behind the roots of the tree, but being not pleased with his creation, he resolved -that he would try again. -</p> -<p>God soon came to a walnut tree lying uprooted, which had pulled up with its roots -a mound of black earth. From this earth God made another human being. As he looked -at him, he saw that, being black, he had too much color. So God was not satisfied -with this piece of work, either. -</p> -<p>Going on farther, he came at last to an uprooted sugar maple. There the earth had -a fine deep color; so out of this God made the third human being, whose body was smooth -and firm and of a full rich tint. And God, pleased with his looks, said, “He will -do; he looks like me.” This last human being was an Indian; thus the Indian was the -native human being. -</p> -</div> -</div> -<div id="s31" class="div2 section"><span class="pageNum">[<a href="#xd30e818">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">31.</span> <span class="sc">Ganiagwaihegowa</span></h3> -</div> -<div class="divBody"> -<p class="first">Once a Seneca warrior was missing from his village. It was thought that his disappearance -was due to witchcraft in the neighborhood. A party of skilled men was formed to find -out the cause of his unexplained disappearance. They discovered great tracks near -the village, which they followed to a cave in the woods. Making a large fire, they -threw burning brands into the cave. In a short time a Ganiagwaihegowa came out. They -shot arrows at the beast, but none of these injured him, for he was full of evil orenda. -But, while the bear was rushing around, he happened to raise his fore feet, and when -the men shot him there, he died instantly, for it is said that the life of the Ganiagwaihegowa -is in the soles of his fore feet, and that this bear is vulnerable in no other spot. -</p> -<p>The Ganiagwaihegowa used to eat common bears. No bear but this would eat a bear and -no other kind of bear could be killed by being shot in the feet. -</p> -</div> -</div> -<div id="s32" class="div2 section"><span class="pageNum">[<a href="#xd30e827">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">32.</span> <span class="sc">The Man Who Became a Fish, and a Ganiagwaihe</span></h3> -</div> -<div class="divBody"> -<p class="first">Two young warriors, who were cousins, started on a hunting expedition. Having arrived -at their destination, they constructed a temporary camp. -</p> -<p>Some time after camping they heard a very peculiar noise, and one of the cousins said, -“I am going to see what is making that sound.” On investigation he found that the -sound came from a hollow tree, so he concluded naturally that it was caused by a bear. -Going back <span class="pageNum" id="pb170">[<a href="#pb170">170</a>]</span>to the camp, he said to his companion, “There must be a bear in that hollow tree, -although the noise which it makes is like that of a whirlwind.” Then they both went -to the tree to investigate further the cause of the peculiar sounds. One climbed the -tree to take a look into the cavity. At first he could see nothing, but finally he -saw at the bottom of the hollow cavity a spotted trout, which was leaping around swiftly -in water collected there. Crawling into the hole, he captured the trout with his hand. -On getting out, he threw the fish down to his cousin, who said: “This is a curious -fish. Let us take it back to camp.” The other replied, “No! Do not touch it; it may -be something that will bring us harm.” But the other young man would not heed this -advice. Taking the fish to camp, he cleaned, cooked, and ate it. When he had finished -eating, he began to be very thirsty, and said to his companion, “Go and get me some -water, cousin.” The cousin brought him water, and the other drank and kept on drinking, -seeming to be unable to get enough water. -</p> -<p>Then his cousin said to him, “Do you not think that the fish is making you ill?” The -only reply was, “Oh! get me more water. Take my moccasins and get me plenty.” He brought -both moccasins full of water, which the thirsty man drank at once. At last the man -who was not ill said, “I am tired of getting water for you; go to the spring and there -you can drink all you want.” Visiting the springs he drank until he was tired of drinking; -then he rested, and then he began to drink still more. -</p> -<p>The cousin, being busy around the camp, did not pay much attention to the sick man, -but after a while he went to the spring to look after his cousin. Arriving there, -he was frightened when he saw him, for his mouth had become like that of a fish. He -asked the sick man how he felt. The other replied, “Oh, about as usual.” Then came -the query, “Does not your mouth feel queer?” Putting up his hand, the afflicted youth -found that his mouth had grown large, but still kept on drinking. His companion hurried -back to the camp in sorrow. The next time he went to the spring he found that his -cousin had become a fish to the waist. Later, when he went again to the spring, his -cousin had completely changed into a fish, and had gone into the spring. The following -morning his cousin had become a great fish, dwelling far under the water, and the -spring had grown into a large pond. -</p> -<p>The man sat down on the bank of the pond. Soon the great fish, raising its head out -of the water, said: “My poor cousin, you see how I have turned into a fish. Go home -and tell my parents what has become of me. When you need fish, come to this pond and -you shall get all you want. This pond will always be full of fish.” -</p> -<p>The man went home, where he told everyone what had befallen his companion. The people -then visited the pond, whereupon the <span class="pageNum" id="pb171">[<a href="#pb171">171</a>]</span>great fish, lifting its head above the surface, said, “I shall not long be a fish, -for I shall soon become a Ganiagwaihe.” Then the people departed. -</p> -<p>In a short time the great fish became a Ganiagwaihe, having hair only on its back -and feet. It remained around the lake, and of those who came there to fish it always -killed and ate one. The people did not see this done, but always missed one of their -number at that place. They did not like this at all, knowing that if the fish continued -to live there long it would kill many persons. The people therefore assembled in council -to decide how to get rid of the great fish. At last two or three young men agreed -to go there and try to kill the Ganiagwaihe; but they never returned. Men who went -to find them recovered only their garments. -</p> -<p>Finally the cousin of the man who had become a Ganiagwaihe said: “I shall now go. -Perhaps I may be able to kill it.” So they prepared for him parched corn, new moccasins, -and a very good bow and twelve fine arrows. Having arrived at the pond, he camped -there. That night he dreamed that his cousin, appearing to him in the form of a man, -asked him: “Why did you come? I can kill you.” The other answered, “I have come to -kill you because you are doing great harm to our people.” Then Ganiagwaihe said, “I -shall start at daylight, and you pursue me and see if you can catch me.” -</p> -<p>Early the next morning the young man started in the direction the Ganiagwaihe had -indicated it would flee, and, running as swiftly as he could, he kept up the pursuit -until midday, when he saw the tracks of the Ganiagwaihe. Thereupon he shouted in triumph: -“Now I shall kill you. I shall soon overtake you now.” Then he ran faster than he -had been running before. He ran until night, when he camped and built a fire. On looking -at his bundle of corn flour he found that it had become ants; so he had nothing to -eat. This mishap was caused by the Ganiagwaihe in order to deprive the man of food. -It was now night. While the young man sat there thinking about his situation he heard -the approach of footsteps. He knew that it was his cousin, the Ganiagwaihe, and he -was ready to take aim when the Ganiagwaihe called: “Stop, cousin! Hold, until I can -have a talk with you. If you will permit me to escape this time, I will start early -in the morning and will leave this part of the country forever, and I will injure -your people no more.” The young man replied: “If you are in earnest in what you have -just said, I will spare your life. You know that too many have already been killed -by you, and you must stop killing our people at once.” Thoroughly frightened, the -Ganiagwaihe agreed to this; and, having bade each other farewell, they parted. -<span class="pageNum" id="pb172">[<a href="#pb172">172</a>]</span></p> -<p>The next morning the young man went home, where he told the people what had occurred, -adding: “You can now fish in the pond as much as you desire; there is no one to give -you trouble now.” So it came to pass that the Ganiagwaihe kept his word to his cousin. -</p> -</div> -</div> -<div id="s33" class="div2 section"><span class="pageNum">[<a href="#xd30e836">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">33.</span> <span class="sc">A Dead Man Speaks to His Mother through the Fire</span></h3> -</div> -<div class="divBody"> -<p class="first">An old woman and her son lived in a lodge in a certain village, and a brother and -his sister in another. The old woman’s son and the brother were of the same height -and looked so much alike that they could scarcely be known from each other; they were -great friends. -</p> -<p>The son often visited the brother and sister, and the brother found out that he thought -of marrying his sister, who was yet very young, when she became old enough. The brother -was not pleased with this prospect, so he made up his mind to kill his friend. The -next time the latter came the brother killed him. Digging a deep hole under the fireplace -and putting the body therein, he covered it with earth, and made a fire again over -the spot. -</p> -<p>The mother waited for her son, but he did not come home. Then she went to the other -lodge and asked, “Where is my son?” “He left here to go home. It may be he is in the -woods now. He said he was going to cut wood for arrows,” answered the young man. -</p> -<p>When the woman went out the brother started off and, cutting wood, quickly ran to -her lodge, where he sat down and began to whittle arrows. Soon afterward she came -in. Turning to her, he asked, “Where have you been, mother?” “Oh! I have been over -at your friend’s lodge.” She failed to detect any difference between her son’s voice -and his. He said, “Well, mother, I am going over there a while.” Putting up the arrows -and running home, he said: “I am afraid, my sister, that there is impending danger -and that we are going to die. Hurry to the spring and leave your pail there: then -run around in every direction so as to make many trails and come back to the lodge.” -</p> -<p>Going to the spring, the girl covered the ground with tracks and returned. The brother -said, “I am now going to put you into the head of my arrow and send you off to a safe -place.” Taking hold of his sister’s arm, he shook her until she became very small; -then opening the arrowhead, he put her into the cavity, and after carefully securing -her there, said: “I am going to shoot you toward the east. When the arrow strikes -the ground you must jump out and run. I will soon overtake you.” Standing by the fireplace, -he shot the arrow out of the smoke-hole. In due time it came down on a stone far off -in the east, when the arrow burst and the girl came out and ran off. -<span class="pageNum" id="pb173">[<a href="#pb173">173</a>]</span></p> -<p>After running around in circles and making many tracks around the lodge, the brother -then went up the smoke-hole and stood on the roof. There was visible a long streak, -or trail, which the arrow had made through the air. Running under this trail, he soon -came to the spot where the arrow had struck the stone, and then he followed his sister’s -tracks. -</p> -<p>The old woman, the murdered man’s mother, growing tired of waiting for her son, went -over to the neighboring lodge to see what he was doing. She found the lodge empty. -While sitting there by the fire, a voice spoke to her out of the flames, saying: “My -friend has killed me. My friend has killed me.” Thereupon she dug down under the hearth -until she found her son’s body. On reaching home she became a Ganiagwaihegowa. Then -she followed the girl’s tracks to the spring and back again to the lodge. She could -find no one in the lodge. At last, looking up through the smoke-hole, she saw the -trail of the arrow through the air. Hurrying out, she ran toward the east. -</p> -<p>In the meantime the young man had overtaken his sister before she had gone far from -the stone. After a while they heard the roaring of Ganiagwaihegowa. The girl trembled -from great fear and grew weak. Her brother encouraged her. Stopping at night, they -lay down and slept a little. The young man dreamed that a woman came to him, saying: -“You think you and your sister are about to die, but you are not; here is a stone -with which to defend yourself. Tomorrow about noon throw this piece of stone behind -you, with the words, ‘Let there be a ridge of rocks across the world so high that -nothing can climb over or pass it.’ ” -</p> -<p>In the morning he saw near the brush lodge the very stone he had seen in his dream. -He took this piece of stone with him. Before midday they heard the roaring of Ganiagwaihegowa. -At noon the young man threw the piece of rock behind him, and at that moment a ridge -of rocks, rising so high that no living thing could climb over it, stretched itself -across the world. -</p> -<p>On coming to the ridge the Ganiagwaihegowa saw that the tracks of the brother and -sister went through the wall. She clambered up and then fell backward, howling terribly -and crying, “I will overtake and eat them both.” The young man’s sister heard the -words of the monster. The Ganiagwaihegowa ran toward the north, but could find no -end to or opening in the wall of rocks. Then, coming back, the monster ran to the -south, but could find no end there. Once more returning, she lay down near the tracks -by the wall. It was now night. The Ganiagwaihegowa staid there until morning. On rising -she was greatly surprised at finding nothing but a small stone in her way. Picking -up the stone, she ground it to powder in her mouth, and then, roaring terribly, went -on. -<span class="pageNum" id="pb174">[<a href="#pb174">174</a>]</span></p> -<p>The brother and sister had now gone far ahead. Toward noon they heard the roaring -of the Ganiagwaihegowa and knew that she was drawing near. Taking a pigeon feather -from his pouch, the young man threw it behind him, saying, “Let there be a thick rampart -of pigeon droppings across the world, so high that nothing can pass over it or go -through it.” Then he hurried on with his sister. Soon the bear rushed up to the rampart -in a fearful rage. She tried to climb the rampart, but could not do so. Then she tried -to push through it, but went out of sight in the filth, nearly smothered, and had -hard work to get out. Then the monster ran as fast as possible to find an opening, -but without success; so, coming back at night, she lay down and slept until morning, -when she found nothing in the way but a feather. This she bit and chewed to pieces. -</p> -<p>The brother and sister came to a great wood, all the trees of which were dried up -and leafless. They found a lodge, which they entered. An old man, who was their uncle, -was sitting inside. They told him their trouble; whereupon he said, “I will do all -I can for you, but you have another uncle living not far from here who can help you -much better than I can.” The old man was engaged in chipping flints. When he got a -handful of flint chips he would fling them out at the trees; in this way he had killed -the whole forest, for he had great powers of witchcraft. -</p> -<p>The brother and sister then went to the next lodge. The old uncle whom they had left -had a heap of flint chips piled up near him. When he heard the Ganiagwaihegowa coming -he struck it again and again with the chips. But the Ganiagwaihegowa did not turn -away; coming up to the door, she asked the old man, “Have you seen a couple of persons -pass here?” “No,” said he, “I pay no attention to anyone who comes.” Thereupon the -monster crushed his head, thus killing him. Then, discovering the tracks, the Ganiagwaihegowa -said, “They have gone ahead; it is too bad that I have killed the old man.” Roaring -loudly, she rushed on. “I will overtake you and eat you,” she said. -</p> -<p>Soon the brother and sister came to the other uncle. After hearing of their troubles -he said, “I will help you all I can, but hurry on until you come to another uncle.” -Then he made a trap on the trail, and near that a second and a third. When the Ganiagwaihegowa -came up, she rushed into the first trap, where she struggled a long time. Finally, -breaking through this trap, the monster went on until she got into the second trap. -After a longer struggle she broke through this, only to fall into the third trap, -from which also she escaped at last. Coming soon to the third old man, the Ganiagwaihegowa asked, “Have you seen a couple of persons pass this -way?” “I have not,” was the reply, whereupon the monster, seizing the old man, ground -him to pieces with her teeth. Then, finding the tracks <span class="pageNum" id="pb175">[<a href="#pb175">175</a>]</span>of the young couple, she said: “Here are the tracks again; they have passed on. I -am sorry that I killed the old man.” -</p> -<p>The brother and sister went to the third uncle. Rushing into his lodge, they found -him making a net. His eyes were closed and filled with matter, but still he was at -work. He had long upper eyelids hanging down on his cheeks. Raising the lids he cleaned -his eyes; then with a piece of buckskin he tied the lids across his forehead. When -the brother and sister rushed in, they said, “Uncle!” but he did not hear them. They -called again, “Uncle! we are running away and want your assistance,” but he did not -stop, for he failed to hear them. Then the brother hit him on the head with a corn -pounder, whereupon, raising his eyelids, he said, “I heard a voice.” The brother and -sister exclaimed, “We are closely pursued by a Ganiagwaihegowa.” “I will help you -as far as I can, but your grandfather, who lives near here, will do more than I. Run -to him,” was his answer. They hurried on. -</p> -<p>The Ganiagwaihegowa came nearer and nearer. The old man laid a long net across the -trail, in which the Ganiagwaihegowa was caught. After struggling somewhat, she cleared -herself. On coming to the old man’s door she asked, “Have you seen two people pass -this way?” “No!” said he. The old man had told them to run to their grandfather, and -they had done so. -</p> -<p>On reaching their grandfather they found Sʻhagodiyoweqgowa there, who had rattles. -When the brother and sister came up Sʻhagodiyoweqgowa told them to go on and that -they would come to a lodge, and that the people in that lodge were very strong in -sorcery, having great orenda. -</p> -<p>The boy and his sister went on. The bear came to the Sʻhagodiyoweqgowa, whom she killed -after a hard fight. The two fugitives reached the lodge, in front of which was an -old Djogeon<a href="#n49" id="n49src" class="noteRef">49</a> woman, who was very small. She told them to go in and sit down. She had three sons -inside and also a great deal of bear’s fat. The old woman told the boys to make a -fire on the tracks of the brother and sister and to put over it to boil a kettle of -bear’s oil. They made two fires, putting two kettles over them, into which they poured -the oil. Then the three boys got red willow, from which they soon made a number of -arrows. -</p> -<p>The Djogeon woman stood near the first kettle when the Ganiagwaihegowa came rushing -along asking, “Are the two persons here who made these tracks?” “Yes; they are in -the lodge,” was the reply. The Ganiagwaihegowa started to go around the kettles, but -the woman said, “No, you must go the way they went, right through the fire, kettles -and all; you must do the same as they did.” On starting to do so the Ganiagwaihegowa -got her paws in the boiling oil and overturned the first kettle. Badly burned, the -monster fell back, <span class="pageNum" id="pb176">[<a href="#pb176">176</a>]</span>growling. In making for the second kettle, that too was upset in the same way and -she was burned still more. Then the boys killed the Ganiagwaihegowa with their red-willow -arrows, and, building a fire, they burned her bones to powder, so that the monster -could not come to life again. -</p> -<p>The old Djogeon told the brother and sister to stay two or three days at her lodge -and rest; then her sons would take them home. She told her sons that this old Ganiagwaihegowa -woman stole a young boy and girl from them and took them away, wishing to make the -girl marry her son. The boys took the brother and sister two days’ journey, which -was as far as they could go. Then they directed the former fugitives so that they -got home. -</p> -<p>It is said that the Ganiagwaihegowa woman’s boy had a tuft of yellow hair hanging -down his back, and that when he was killed, his companion, having cut off this tuft, -fastened it to the top of his own head. When the Ganiagwaihegowa woman’s boy went -hunting, he would send his arrows home and they would go into the lodge just where -they belonged; but after the other man obtained the hair, his arrows would go home -in the same way, for the orenda was in the tuft of yellow hair. -</p> -</div> -</div> -<div id="s34" class="div2 section"><span class="pageNum">[<a href="#xd30e846">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">34.</span> <span class="sc">The Potent Boy</span><a href="#n50" id="n50src" class="noteRef">50</a></h3> -</div> -<div class="divBody"> -<p class="first">A man and his wife lived together in an ugly looking lodge in the woods. They had -a son four or five years old. -</p> -<p>After a time the woman gave birth to another boy, not longer than one’s hand, who -was very bright and lively. Wrapping the little fellow carefully, the father, thinking -he could not live, placed him in a hollow tree outside the lodge. Then he burned the -body of the mother, who had died when the baby came into the world. -</p> -<p>The man went hunting every day as before. The older boy played around the lodge by -himself and was lonely. After some time had elapsed he heard the baby in the hollow -log crying, for he, too, was lonely and had nothing to eat. The elder boy found his -little brother and, making soup of deer intestines, gave it to him to drink. He drank -the soup with great relish and became much strengthened. The brother gave him plenty -of it. At last the little fellow came out of the log and the two boys played together. -</p> -<p>The elder brother made the little one a coat of fawn skin, which he put on him. This -made the baby look like a chipmunk as he ran around. They went to the lodge and played -there. Noticing a decrease in the stock of provisions, the father asked the boy what -he did with the deer intestines. “Oh,” said the boy, “I ate a good deal of them.” -Then looking around the fire and seeing a small track and very short steps, the father -said: “Here are the tracks of a boy. Who is it?” The boy told him how he had found -his little brother in a hollow tree, and that he had given him soup and had made him -a <span class="pageNum" id="pb177">[<a href="#pb177">177</a>]</span>fawn-skin coat, and that they had played together. “Go and bring him,” said the father. -“He would not come for anything, for he is very timid,” was the answer. “Well, we -will catch him. You ask him to go to hunt mice in an old stump there beyond the log. -I will get him.” Catching a great many mice, the man put them in his bosom, in his -clothes, and all around his body and, going beyond the log, turned himself into an -old stump full of mice. -</p> -<p>Going to the hollow tree, the boy said, “Come, let us play catching mice.” The little -fellow came out and running to the stump rushed around it, catching many mice. The -little boy, wild with excitement, laughed and shouted with joy, for it seemed that -he had never known such fun. All of a sudden the stump turned into a man, who, catching -him in his arms, ran home. The boy screamed and struggled, but it was of no use; he -could not get away, and he would not be pacified until his father put a small club -into his hand, saying, “Now strike that tree.” He struck a great hickory which stood -near. The tree fell. Everything he struck was crushed or killed; he was delighted -and cried no more. The little boy stayed now with his brother and played with him -while their father went hunting. “You must not go to the north while I am away,” said -the father; “bad, dangerous people live there.” When the father was gone the little -boy said, “Oh, let us go north; I should like to see what is there.” Starting in that -direction, the boys went on until they came to wooded, marshy ground. Then the little -boy heard many people call out, “My father! My father!” “Oh, these people want to -hurt my father,” said he. Making ready a pile of red-hot stones, he hurled them at -these people and killed all of them. They were frogs and sang <i>nohqwa</i>. When the boys came home their father was very angry and said, “You must not go again, -and you must not go west; it is very dangerous there, too.” -</p> -<p>When their father had gone hunting the next day the little boy said, “I should like -to see what there is in the west; let us go there.” Traveling westward, they went -on until they came to a very tall pine tree. In the top of the tree was a bed made -of skins. “Oh!” said the little boy, “that is a strange place for a bed. I should -like to see it. I will climb up and look at it.” Up he went. He found in it two little -naked children, a boy and a girl; they were frightened. On pinching the boy, the child -called out: “Oh, father, father! some strange child has come and he has frightened -me nearly to death.” Suddenly the voice of Thunder was heard in the far west. It came -nearer and nearer, hurrying along until it reached the bed in the tree top. Raising -his club, the little boy struck Thunder, crushing his head so that he fell dead to -the ground. Then, by pinching her, <span class="pageNum" id="pb178">[<a href="#pb178">178</a>]</span>he made the little girl call: “Mother, Mother! some strange boy has come and is playing -with me.” Instantly the mother Thunder’s voice was heard in the west, and presently -she stood by the nest. The boy struck her on the head with his club, and she, too, -fell dead. Now, thought the boy: “This Thunder boy would make a splendid tobacco pouch -for my father. I will take him home.” So, striking him with his club, he threw him -down, and the little girl also. When the boy with the club reached the ground, he -said to his brother, “Now, let us go.” On getting home, he said, “Oh, father! I have -brought you a splendid pouch.” “What have you done?” said the father. When he saw -the dead Thunder baby he said: “These Thunders have never done any harm. They bring -rain and do us good, but now they will destroy us all in revenge for what you have -done.” “Oh! they will not hurt us. I have killed that whole family.” The father took -the skin for a pouch. “Now, my boy,” said the father, “you must never go north, to -the country of the Stone Coats.” The elder brother would not go, so the little one -went off alone. About noon he heard the loud barking of Stone Coat’s dog, which was -as tall as a deer, so he knew the master was near. He jumped into the heart of a chestnut -tree, where he found a hiding place. -</p> -<p>Presently Stone Coat came up, and, looking at the tree, said, “I think there is nothing -here;” but the dog barked and looked up, so that finally he struck the tree with his -club, splitting it open. “What a strange little fellow you are,” said Stone Coat, -looking at the boy as he came out; “you are not big enough to fill a hole in my tooth.” -“Oh! I did not come to fill holes in your teeth. I came to go home with you and see -how you look and how you live,” said the boy. “All right. Come with me,” said Stone -Coat. Stone Coat was of enormous size. He carried in his belt two great bears, which -to him were as two squirrels to an ordinary man. Every little while, looking down, -he would say to the little fellow running by his side, “Oh! you are such a funny little -creature.” -</p> -<p>Stone Coat’s lodge was very large and long. The little boy had never seen anything -like it. Stone Coat skinned the two bears; he put one before his visitor and took -one for himself, saying to the boy, “Now you eat this bear, or I will eat you and -him together.” “If you do not eat yours before I eat mine, may I kill you?” asked -the boy. “Oh, yes,” said Stone Coat. The little boy cut off mouthfuls, and cleaning -them as fast as he could, he put them into his mouth. He kept running in and out, -so as to hide the meat. In a short time all the flesh of his bear had disappeared. -“You have not eaten yours yet; I am going to kill you,” said the little fellow to -the Stone Coat. “Wait until I show you how to slide down hill”—and Stone Coat took -him to a long hillside, which was very slippery and which ended in a cave. Putting -the little fellow in a wooden bowl, he sent <span class="pageNum" id="pb179">[<a href="#pb179">179</a>]</span>him down at a great rate. Presently he ran up again to the place where he started. -“Where did you leave the bowl?” asked Stone Coat. “Oh! I do not know; it has gone -down there I suppose,” replied the little fellow. “Well, let us try to see who can -kick this log highest,” said Stone Coat. “You try first,” said the little one. The -log was two feet in diameter and six feet long. Putting his foot under it, Stone Coat -lifted the log twice his own length. Then the little boy, placing his foot under the -log, sent it whistling through the air. It was gone a long time; then it came down -on Stone Coat’s head, crushing him to death. “Come here,” said the little fellow to -Stone Coat’s dog. The dog came and the boy got on his back and rode home, saying, -“Now my father will have a splendid hunting dog.” When the father saw the dog he cried -out, “Oh! what have you done? Stone Coat will now kill us all.” “I have killed Stone -Coat. He will not trouble us any more,” replied the Potent One. -</p> -<p>“Now, my boys, you must never go to the southwest, to the gambling place,” said the -father. The next day about noon the little boy started off alone. He came to a beautiful -opening in the woods, at the farther end of which was a lean-to, under which was a -man with a very large head (far larger than the head of a buffalo), who played dice -for the heads of all who came along. Crowds of people were there betting in threes. -When the game was lost the big-headed man put the three persons on one side in reserve; -then he played again with three more, and when they lost he put them with the first -three, and so on until the number was large enough for his purpose; then, getting -up, he cut all their heads off. As the boy approached, a number who had lost their -bets were waiting to be killed. Hope came to them all, for they knew that this little -fellow had great orenda. Immediately the game began. When the big-headed man threw -the dice the boy caused some to remain in the dish and others to go high, so the dice -in the throw were of different colors. When he himself threw, all the dice, turning -into woodcocks, flew high and came down sitting, and all of one color in the bowl. -The two played until the boy won back all the people and the big-headed man lost his -own head, which the boy immediately cut off. The whole crowd shouted, “Now, you must -be our chief.” “Oh! how could such a little fellow as I be a chief. Maybe my father -would consent to be your chief. I will tell him,” said the boy. So the boy went home -and told his father, but the latter would not go to the land of gambling. -</p> -<p>“Now,” said the father, “you must never go to the east; they play ball there; you -must never go there.” The next day the boy, starting for the east, traveled until -he came to beautiful plains, a great level country, where the wolf and the bear clans -were playing on one side <span class="pageNum" id="pb180">[<a href="#pb180">180</a>]</span>against the eagle, the turtle, and the beaver clans on the other. The little boy took -the side of the wolf and the bear; they said, “If you win, you will own all this country.” -They played, and he won for them. “Now,” they said, “you are the owner of all the -country.” On reaching home the little boy said to his father, “I have won all the -beautiful country of the east; you come and be the chief of it.” His father consented, -and going to the country of the east with the two boys, there they lived. That is -the story. -</p> -</div> -</div> -<div id="s35" class="div2 section"><span class="pageNum">[<a href="#xd30e855">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">35.</span> <span class="sc">The Faithless Wife and the Three Old Men</span></h3> -</div> -<div class="divBody"> -<p class="first">A man and his wife went into the forest to hunt. They built a lodge of hemlock boughs, -in which they lived very happily. In the course of time a boy was born to them. They -had plenty of meat, for the man was a successful hunter. While he was away hunting -in the forests his wife would busy herself in dressing the meat, in bringing bark -to keep up the fire, and in taking care of the child. Later another child, a girl, -was born. -</p> -<p>Everything went well until the boy was large enough to do errands. Then his mother -began to send him for water, which was at some distance from the cabin. For some reason -unknown to her the child was much afraid of going to the spring. Whenever his mother -ordered him to go he would complain and try to beg off; but, taking him by the hair, -she would lead him to the door, push him out, throwing the water vessel after him. -Then the child knew he must pick up the vessel and go. When he had brought the water -into the lodge the mother would wash herself, comb her hair carefully, and after donning -her best robe she would take the forehead strap and hatchet and go away, telling the -boy that she was going for bark for the fire and that he must stay with his sister. -</p> -<p>This conduct was repeated at the same time every day for a long while. Then the mother -began to be very cruel to the boy. She did not feed him properly, and neglected him -in every way, seeming almost to hate him. At last the boy told his father that his -mother did not give him enough to eat. The father had noticed that she was cross and -cruel to the child, and had begun to think that something was wrong. Finally as he -and the son were lying down together one night on one side of the fire and the mother -and the little girl on the other side, the father began to question the boy about -what took place at home while he was away hunting. Then the boy told him that about -the same time every day his mother sent him after water to a place where he was afraid -to go; that then, after washing herself and combing her hair, she would go off into -the woods for bark for the fire, and remain a long time. -<span class="pageNum" id="pb181">[<a href="#pb181">181</a>]</span></p> -<p>The next day when the father came home he asked whether the same thing had taken place. -The boy replied, “Yes.” Then the man determined to watch his wife. The following day -he started out to hunt, as usual. After going some distance, he crept back to a place -whence he could see what took place around the cabin. Shortly he saw the skin door -open and his boy thrust out and the water vessel thrown after him. He saw the boy -pick up the vessel and start off, crying bitterly. This made the father very sad, -but he waited as patiently as possible to see what would happen next. -</p> -<p>The boy brought the water. Soon after this his wife came out in new garments, carrying -her strap and hatchet. She walked away from the lodge in a bee line, her husband following -cautiously. Walking down a little hill, she went on until she came to a dry black -ash tree, from which the bark could be stripped easily. There she stood, looking up -at it. Her husband drew as near as he could without being seen by her. After gazing -up into the tree for a moment, she struck it with the back of her hatchet, making -a beautiful sound. After waiting a while, she struck it a second time. Again the same -musical sound was heard. The third time she struck it he heard a bird on the top branches. -As she struck it the fourth time the bird flew down. As it alighted on the ground -it became a handsome man. The husband saw how his wife and her lover dallied together. -At that moment, drawing his bow, he shot an arrow. In the twinkling of an eye the -lover, turning himself into a bird, flew upward and disappeared in the air. The woman -sprang up, and seeing her husband, said, “It is you, is it?” “Yes,” he replied, “now -I know why you abuse our boy.” “Yes; I do abuse him, and I will abuse you, too,” she -declared. Seizing a club, she beat him until he was helpless; then, leaving him on -the ground, she ran home, put her children outside the cabin, and set fire to the -hemlock boughs composing its roof. These blazed up and soon the lodge was in ashes. -Then she said to her children, “You stay here; everything will be all right.” Then, -taking up a handful of ashes, she threw them into the air, saying, “Let there be a -snowstorm and let the snow lie as deep as these trees are high.” As the snow began -to fall, she said to the boy, “Here is your dog; keep him with you, and take care -of your sister.” Then she started off. -</p> -<p>The snow kept coming down. Soon the boy and girl were covered, but they felt as comfortable -as if they were in a warm cabin. -</p> -<p>After a while the father, having recovered, dragged himself toward his home. When -near, he saw there was no longer a lodge. He searched for his children and at last -found and rescued them. Then he set about building a lodge of boughs. The boy told -him what his mother had said and done, and he was very sad. When the lodge was finished, -he said: “You must stay here and take care of your <span class="pageNum" id="pb182">[<a href="#pb182">182</a>]</span>little sister and your dog, ‘Beautiful Ears.’<a href="#n51" id="n51src" class="noteRef">51</a> You must always give him plenty to eat, as much and as good food as you have yourself. -When you go out you must always carry your sister on your back. Never put her down -nor leave her for a moment, and when the dog shows himself uneasy, turn around and -go home. Now I am going in pursuit of your mother.” So saying, he started off. -</p> -<p>In the morning when the brother and sister and dog woke up they found breakfast already -cooked. The boy first gave the dog his share and then he and his little sister ate. -At meal times their food was always ready for them to eat. Some time afterward the -boy, becoming lonely, said to his sister and the dog, “We will go out to amuse ourselves.” -He had a bow and arrows, but could not use them much, for he carried his sister on -his back from place to place. The dog usually ran ahead, then it would run back, and -it was in motion at all times. They kept looking around and enjoying themselves until -the dog began to whine and tease, wishing to go home. Then the boy said, “I think -our dog wants to go back home.” So they turned back, and when they got home their -supper was ready. -</p> -<p>A few days later they went out again, a little farther than on the first day. Again -on their return home supper was ready. The boy always gave the dog his share first. -A third time they went out. They had already gone a considerable distance from the -lodge when all at once the dog ran after some wild turkeys. The boy followed the dog, -which at last chased them into the bushes. The boy could not get into the bushes to -shoot them, for his sister was strapped on his back. Thereupon he said to himself, -“I will unstrap her for just a moment. Then we shall have a good fat turkey to eat.” -So he took her off for a minute, but almost before he had reached the bushes she screamed, -and he saw a great bear run off with her. The boy and the dog followed the bear for -three or four days. The boy heard the dog bark as it ran on. At last it got out of -hearing and he lost all track of both dog and bear; now he was alone in the world. -He had nothing to live for and wished to die. He tried several times to destroy himself, -but he could not. -</p> -<p>One day he climbed the high banks of a great lake. Mounting a rock, with the thought, -“Now I will end my life,” he leaped into the water. When he struck the surface he -lost his senses. On coming to himself again he seemed to approach a beautiful country -with the purpose to stay there, and he thought that he was very comfortable. But it -turned out that a great fish had swallowed him when he had struck the water. -</p> -<p>After a few days the fish got into a small stream, on the banks of which two sisters -had built a lodge; they had also made a dam to catch fish. One morning on going to -the dam they were delighted to find a great fish there. The first said, “Let us dress -it right <span class="pageNum" id="pb183">[<a href="#pb183">183</a>]</span>away.” “Wait,” the other said, “until we get the water boiling to cook it. We must -cut it up carefully. Such a fish must have much roe.” -</p> -<p>When everything was ready they opened the fish carefully; in the place of roe they -found a beautiful boy. For a moment they forgot the fish. They washed the boy and -cared for him, and were rejoiced that such a gift had come to their door. They said: -“We will take good care of him. Perhaps he will become a great hunter and get meat -for us when we are old.” The sisters and their son, as they called him, lived very -happily together. He soon surprised them by killing large game and by becoming a great -hunter. When they found, however, that while hunting he wandered off a long distance -from home, they were alarmed and cautioned him to keep near the lodge and, above all, -not to go near the setting sun. Finally he killed a great deer. While the sisters -were pleased with his power and skill, they were afraid something might happen to -him, since there were so many wicked people about. The fear worried them greatly. -They kept warning him of danger, saying that he must never on any account go toward -the setting sun.<a href="#n52" id="n52src" class="noteRef">52</a> -</p> -<p>After a time the youth killed any kind of game he wished. One day he said to himself: -“I wonder what there is near the setting sun? I will go to see for myself.” He had -not gone far before he came to a clearing, in which he saw a cabin that seemed to -be empty. Everything was quiet around it. Creeping up cautiously, he peeped in; an -old man was sitting there with his head bent upon his breast. The latter instantly -called out, “Well, nephew,<a href="#n53" id="n53src" class="noteRef">53</a> have you come?” Knowing that he was discovered (by sorcery), the boy answered: “Yes; -I have come. I thought I would see what you are doing.” “Well, come in and wait a -moment. I will get my head up,” the old man replied. Taking up a mallet and a large -wooden pin that lay at his side, he drove the pin down his spinal column. Up came -his head, whereupon he said, “I have a rule that when one of my nephews comes I play -a game with him, and we bet.” “What do you bet?” asked the boy. “I bet my head against -his,” came the reply. “All right,” said the boy. The old man dusted off the fireplace -and made it smooth; then he shook the bowl and plum pits. The agreement was that the -first who turned the plum pits all of one color was to be the winner. The old man -said, “You must throw first.” “No,” said the boy, “you proposed the game; now you -must play first.” At last the old man agreed to this. As he shook the bowl the six -plum pits flew out of the smoke hole. When they got outside they turned into birds, -which flew off out of hearing. By and by the boy heard them again; down into the bowl -they rolled as plum pits. Bending over, the old man stirred and stirred them, repeating, -“Let them be white; let them be white!” But he <span class="pageNum" id="pb184">[<a href="#pb184">184</a>]</span>could not get them all of one color. At last he ceased his efforts. Then the boy threw -his own dice, and, like the others, they went out of the smoke hole and, turning into -birds, flew off. Thereupon the old man began to stir the dish, saying, “I wish this, -I wish that.” Down came the birds as plum pits. Then both stirred them, repeating, -“I wish this, I wish that,” and they all turned to one color. When the old man saw -that he had lost the game he wished to play once more. “Oh, no,” said the boy; “that -is not the rule.” “Well, let me smoke once more,” begged the old man. “No,” the boy -said, and, catching up a tomahawk, he cut off the old man’s forfeited head. Afterward -he set the cabin afire. Later he went home, but said nothing about his adventure. -</p> -<p>After a few days he thought he would go again toward the setting sun. Passing the -old man’s place, he soon came to another opening, in which he saw a second cabin. -All around it the ground was very smooth as if it were a great playground. Seeing -nobody, he walked up quietly and peeped into the cabin; an old man sitting within -called out: “Is that you, nephew? Come in. I have been waiting for you now some time.” -“Yes, I was going by, and I thought I would look in and see you,” said the boy. “Well, -I have a way of passing time. I play a game when my nephews come,” declared the old -man. “What is your game?” asked the boy. “Playing ball,” replied the old man. “I like -that game,” answered the youth. “I bet my head against my nephew’s,” said the old -man. “All right. Let us play, then,” was the boy’s reply. They went to the middle -of the clearing. At each end was a stake. The young man said, “Are you ready?” Counting, -“One, two, three,” they threw the ball. The old man beat the young man in throwing, -but the young man struck the ball, and was the better runner. When he was getting -far ahead, the old man threw a horn after him, which stuck into the middle of the -boy’s foot. He had to stop, sit down, and pull out the horn. Just as he drew it out, -the old man passed him. Spitting on his hand, the young man rubbed his foot, and it -was healed. He then threw the horn, hitting the old man, who now had to sit down and -pull the horn out of his own foot. The ball rolled on, passing between the stakes. -At the next turn the result was the same, so the game was lost for the old man, who -wanted to try again; but the young man said, “No; that is not the rule.” Thereupon -with his knife he cut off the old man’s head, and, after burning his cabin, went home. -</p> -<p>A third time the youth went toward the setting sun, farther than before. Passing the -first and second clearings, he came to a third, in which he saw a great pond covered -with ice; near it was a cabin. As the young man peeped in, an old man sitting there -called out: “Well, nephew, I knew you would come. I am glad to see you.” “Yes, I thought -I would look in and see you. Now I must go,” <span class="pageNum" id="pb185">[<a href="#pb185">185</a>]</span>added the youth. “Oh, no! I have a rule that when one of my nephews comes I play a -game. I run a race on the ice, and whoever gets beaten to the end loses his head. -No matter how he gets there; only let him get there first, he wins.” Just as he was -ready to start, the young man, taking a ball off an oak tree, said, “Let there come -a high wind!” He got into the ball (which grows on the oak tree at a certain time -of the year) and in a moment he was over the ice. The old man was scarcely halfway -across. The young man then pulled out of his pouch a white flint. As he threw it toward -the middle of the pond, he said, “Let this stone melt the ice and boil the water.” -In an instant the old man was sinking in boiling water and cried for mercy, but the -young man said, “No!” As the water boiled it melted all the ice; thereupon then the -water disappeared, dry land appeared, and the old man was left in the middle of it, -a great stone monument. After setting fire to the cabin the young man went home. He -had never forgotten his father and sister, and he knew where they were. -</p> -<p>One day a runner came to the lodge of the two sisters, announcing, “I have been sent -by the chief to give notice of the marriage of a certain woman. The chief wishes all -to come.” Knowing that the boy had orenda (magic powers), the sisters were careful -of him. When he said, “I want to go to the gathering,” they raised many objections, -saying, “Bad people will be there; all sorts of games will be played.” They were afraid -to let him go. He replied: “You were afraid to have me go toward the setting sun. -I have been there. I have destroyed the dice man,<a href="#n54" id="n54src" class="noteRef">54</a> the ball man, and the ice-pond man.” The sisters were greatly astonished. The youth -added. “Now, I am going to the gathering. My mother, father, sister, and dog are there.” -Yielding at last, they told him how to find his grandmother, and said that she would -tell him what to do. -</p> -<p>He set out; after traveling a long way he struck another trail; then he began to meet -many people, and as they journeyed the crowd kept increasing. When night came they -all camped together and were very hungry. Going out, the youth killed game, which -he told the men to bring in; this the women prepared. The next day all went on. The -sisters had said to him before starting: “There will be one woman in the crowd who -will seem to have power over all men. Do not notice her.” He saw the woman, for the -men all crowded around her, and one after another she satisfied all their desires. -He looked at her but passed on. -</p> -<p>At last he reached the place where his grandmother lived. She was very poor. He said, -“Grandmother, I have come.” “Poor grandchild, I am sorry. I have so little to give. -I am alone and poor,” murmured the grandmother. “Oh! do not mind; we shall <span class="pageNum" id="pb186">[<a href="#pb186">186</a>]</span>be all right,” said he, bringing in game until the old woman was so glad that she -was almost crying with joy. She hurried around like a young girl to prepare food. -Then he began to question her. She told him: “There is a great gathering at the Long -Lodge. The chief’s daughter is to be married. She has been married before, but she -nearly destroyed her husband, her daughter, and their dog. She had a son, but nobody -knows where he is. Now she is going to torture her husband to death. He is hung up -at one end of the Long Lodge, and everyone can strike him with a burning brand; his -tears become wampum beads. Her daughter is hanging on a peg over the fire, slowly -roasting. The dog is at one end of the fire and everyone who passes gives him a kick. -He has consumption and his hair is all singed off.” -</p> -<p>The boy was very angry. When night came he said to his grandmother, “I am going to -the gathering.” She warned him to beware of evil men and women who played games and -tried to deceive people. When he arrived at the gathering he pretended to be a little -boy, playing around with the children and going into the Long Lodge with them. There -he saw his mother decked out gaily, perched on a high seat in the middle of the room, -where she could be seen by everybody. He saw his father secured to a stake. Over the -fire his sister was roasting, and he heard his dog coughing, barely alive. Then he -told his grandmother what he had come for; that the woman was his mother and the man -his father. “Now, my mothers, the two sisters, told me to ask you to help me. Tell -me what to do.” Consenting, she said: “I know everything and am ready to help you. -I have a pair of moccasins you must wear. At certain intervals your mother orders -your father to be branded. Now, you must stand near the fire. The moccasins, being -made of the skin of a woman’s private parts, have sympathetic power over them. When -your mother calls out, ‘Brand him,’ you must stick your foot into the fire.” The boy -obeyed her, sticking his foot into the flame as the woman gave the order “Brand him.” -That instant his mother screamed with pain. All, wondering at this, questioned her, -but she would not tell. She was ashamed. Then the boy ran out of doors, but when it -was time for her to give the order again he was near the fire. As she was beginning -to say “Brand him,” again he put his foot into the fire and at that moment she screamed -with pain. He tormented her in this way until she died. Each time she suffered his -father and sister felt great relief. When she was dead, he took his father and sister -and dog out of the building. Then he said, “Let this building turn to red-hot flint.” -Immediately the lodge was in flames. As some of the people of the lodge had magic -powers, their heads burst, the pieces striking against the stone walls, while their -spirits flew out through the top into the air in the form of owls and other birds -of ill omen. -<span class="pageNum" id="pb187">[<a href="#pb187">187</a>]</span></p> -<p>Spitting on his hands, the young man rubbed his father and sister and dog, and they -became as well as ever. Then he said, “Now, we will go home.” Thanking his grandmother, -they started for the sisters’ cabin. When they came near, the sisters ran to meet -them, saying, “We will be your father’s wives.” And they all lived happily together. -</p> -</div> -</div> -<div id="s36" class="div2 section"><span class="pageNum">[<a href="#xd30e864">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">36.</span> <span class="sc">The Dagwanoenyent (Daughter of the Wind) and Her Husband</span></h3> -</div> -<div class="divBody"> -<p class="first">There were a nephew and an uncle, who lived together in a bark lodge in the woods. -The uncle gave the nephew nothing to eat, making him live on fungus. He told him he -must not go north to collect fungus, but always south. The uncle himself went hunting -every day but brought back no game. At home he lived on chestnut pudding and bear’s -oil. The nephew could not find out for a long time how he made the pudding, but at -last he discovered the process. The uncle had a little pot and a chestnut. He would -put the least bit of chestnut into the pot, saying, “<i>Watchisgwengo</i>, Swell, Pudding.” Thereupon the mush would increase in quantity. -</p> -<p>The next day after his discovery the boy did just as he had seen his uncle do, with -the result that he had a good meal of chestnut pudding. He did likewise every day -while his uncle was hunting. Then he began to wonder why his uncle forbade him to -go northward. After thinking over the matter a few days, he determined to go in that -direction notwithstanding his uncle’s injunction. -</p> -<p>The boy started on his journey, traveling until he came to a Long Lodge. In the lodge -was a great supply of venison and bear meat, and skin bags of bear’s oil were hanging -all around the wall. The only person within was a woman, who was sitting in the middle -of the room, with her head bent down. There was also a small boy toddling around, -who clapped his hands and laughed when he saw the young man. The woman took no notice -of him. The young man played a while with the child. After a time he started for home, -taking with him a small piece of meat which he had filched. The uncle, returning home, -prepared his pudding in secret as before. -</p> -<p>Thus it happened every day from year to year. It was the custom for the old man to -set out to hunt and for the young man to go to the Long Lodge to play with the little -boy. The woman never moved nor spoke. -</p> -<p>The little boy of the Long Lodge was about 15 when one day he said to the young man: -“You and I are cousins. Your uncle is my father and that woman sitting there is my -mother.” The nephew then asked, “Why does she never speak?” He asked her various questions, -but she would not answer him a word. Thereupon with his bow and arrow he shot at a -bag of bear’s oil which hung above <span class="pageNum" id="pb188">[<a href="#pb188">188</a>]</span>her head. The arrow pierced the bag and the oil flowing out fell upon the woman’s -head and face. This made her very angry, but she did not speak. -</p> -<p>Now, all the meat in the lodge was the game which the uncle of the young man killed -and brought in every day. He never came there until late in the day while the nephew -went home early, so that in all these years they had never met at the Long Lodge. -When the uncle came that evening he found the bag broken and the oil spilt over the -woman. He suspected that his nephew had been there. On reaching his own lodge that -night he asked, “Have you been at the Long Lodge?” “Oh, yes,” said the nephew; “I -have been going there for the last 13 years. I have always eaten of the meat there. -I have not eaten fungus for many years.” The uncle was very angry, and asked him whether -he broke the bag containing the bear’s oil. “Yes,” the young man answered. “Oh! you -have destroyed us both, I fear. That woman is an awful witch. She can not be killed. -She will ruin us both,” said the uncle. -</p> -<p>The next day the uncle went off again. But that time the nephew remained at home. -During the day, raising the cover of his uncle’s couch, he found a great pot. This -he filled with water, putting in also a good-sized piece of the chestnut, for he was -very angry with his uncle. When the pot boiled, he began to strike it, saying, “Swell, -Pot! Swell, Pot!” When it came up as high as the bed, he climbed on the bed. On the -pot rising higher, he climbed on the shelf, which extended around the side of the -lodge. When it rose as high as that, he climbed out of the smoke hole on the roof, -enjoying immensely the increase of the pudding, knowing how terribly angry his uncle -would be when he returned in the evening. -</p> -<p>When his uncle came home he said to the boy, “What have you been doing?” “Making chestnut -pudding,” declared the nephew. “Oh! it is too bad,” exclaimed the uncle. “Oh! that -is an old story with me. I have been eating chestnut pudding for 15 years,” declared -the boy. “By doing this you will destroy us both,” said the uncle, who was more angry -than ever before. “You have enraged that woman. She will never stop her revenge until -she has killed us both,” continued the uncle. -</p> -<p>They went to bed, the old man feeling very bad. Just at daybreak the next morning -they heard a terrible noise away off in the distance. The trees began to moan. The -sound grew louder and louder. The two anxious watchers heard the cracking of branches -and the falling of trees. They said the most awful tempest they had ever heard was -coming, with the woman right in the midst of the storm. Sweeping down on the lodge -and tearing it up from the ground, she caught up the uncle and bore him away. The -nephew had hidden, so she did not find him. -<span class="pageNum" id="pb189">[<a href="#pb189">189</a>]</span></p> -<p>That day the boy, going to the Long Lodge as before, found the old woman sitting there, -mute and motionless, as if nothing had happened in the meantime. He asked the other -boy, “What has your mother done with your father?” “Oh! you will never see him again. -She will come for you tomorrow morning. I do not know what she has done with my father, -but she went off with him and came back without him,” declared the boy. -</p> -<p>The nephew of the man went home to prepare for the coming of the woman. He had a mole -for his guardian. He got inside of the mole, which, instructed by him, went down into -the ground under the lodge as deep as he could. The next morning the woman came again -with terrible fury, raging worse than before. She uprooted all the trees in her path, -but she could not find the nephew, so she had to go away without him. -</p> -<p>Soon afterward the nephew went again to the Long Lodge. There sat the woman, motionless -as before. “Oh!” said the small boy<span class="corr" id="xd30e4028" title="Source: .">,</span> “she went for you this morning, but could not find you. Where were you?” “I was right -there,” replied the nephew of the man. -</p> -<p>Then the nephew went home. The next morning at daybreak a similar tempest came; but -the boy was down in the ground, inside the mole, so that the woman could not find -him. Thereupon, making herself into a great whirlwind, and digging a deep hole in -the ground, she lifted the earth to the sky, carrying the mole along in the dirt. -The mole fell, but escaped, while the boy was killed. The old woman went home well -satisfied. -</p> -<p>The mole went immediately to work, however, and by blowing the breath into the boy’s -mouth and withdrawing it brought him back to life. -</p> -<p>After that the nephew set out to find where his uncle was, going northward. He went -beyond the Long Lodge, traveling as fast as he could all day and night and carrying -the mole with him. The next morning at daybreak the witch again came after him in -a terrible tempest. Once more getting into the mole, he went into the ground, where -she could not find him, so she went home to the Long Lodge. He traveled the second -day as fast as he could. On the third morning the woman came still again in a roaring -tempest. Finding that the nephew was in the mole, she made once more a whirlwind, -which scooped up the earth, leaving a great hole, and carried him in the dirt far -up into the clouds. The mole falling to the earth, the boy was killed. The witch went -home satisfied. The mole, by again working over the dead nephew, brought him back -to life. Whereupon the latter, putting the mole into his belt, ran on as fast as he -could all the third day. That night he spent deep down in the great rocks of a mountain. -<span class="pageNum" id="pb190">[<a href="#pb190">190</a>]</span></p> -<p>On the fourth morning at daybreak the woman came in a tempest, as before, but could -not find the nephew. The same day he traveled until he came upon a lodge in an opening, -like the other Long Lodge, which was supplied with everything; there, under the roots -of a great elm tree near the lodge he found his uncle. The tree was standing on his -breast, and his feet were sticking out at one side and his head at the other. He was -reduced to skin and bones. He begged for a smoke, exclaiming, “Oh, my nephew! if only -I could have a smoke.” “Poor uncle! I will get you a smoke,” said the nephew, and -pushing the tree down he gave him a smoke. After smoking, the uncle arose, well. He -and the nephew then went into the lodge, where they remained together two or three -days. -</p> -<p>One morning at daybreak the tempest came again. By watching the young man had found -that the witch came in a narrow path and that it was possible to get out of her course. -So he told his uncle to run westward, keeping out of her path, for she was the wind. -The nephew himself stayed at home to meet her, going into the ground again, and again -she dug him up and killed him. She went home contented, but the mole brought him to -life. Then he followed her immediately to the lodge, where he found her sitting motionless. -Shooting an arrow at the witch, he killed her. Then forming a great pile of dry bark, -wood, and bear’s oil, he burned the body thereon, throwing the bones far away in every -direction. When he had finished this task he said to the small boy, “We will go to -my uncle, your father.” They went together to the old man and lived at the second -Long Lodge for a few days. -</p> -<p>But the witch came to life, and suspecting that they were at the Long Lodge, she went -there in a terrible rage. Now the nephew, determined to meet her alone, sent his uncle -and the boy away. He himself kept out of her path, for he had discovered her habits -and her strength. He had learned also that after a certain time her force was spent, -so that she became weak and could not go fast. He kept swerving to one side, therefore, -until she turned into a whirlwind, and even afterward. When all her strength was spent -and she had not found him the witch turned to go home. She had to walk, for she could -no longer go through the air. Then, following her, the nephew killed her with his -arrows. Thereupon he called his uncle and cousin. They burned her body to ashes and -taking all the larger bones to the second Long Lodge they there pounded them into -powder. This powder the nephew divided into three portions, each one of which he put -in one of three skin bags, which he tied tight. One bag he gave to his uncle, another -he gave to his cousin, and the third he put into his own pouch, saying: “I will keep -it here. She shall never come to life again. When we are in a storm we must <span class="pageNum" id="pb191">[<a href="#pb191">191</a>]</span>always keep apart, so that the force that is in these powders can not unite.” -</p> -<p>Then the three went to the first Long Lodge, where there was a large supply of every -kind of dried meat, and they lived together, prosperous and happy. -</p> -</div> -</div> -<div id="s37" class="div2 section"><span class="pageNum">[<a href="#xd30e873">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">37.</span> <span class="sc">A Raccoon Story</span></h3> -</div> -<div class="divBody"> -<p class="first">An uncle and a nephew lived together in a lodge in the forest. The nephew was a fine -hunter. One day when the nephew was off in the woods hunting for game, a handsome -woman, bringing a basket of bread, came to the lodge and said to the old man, the -uncle, “My father and mother have sent me here to marry your nephew.” “Is it true -that they sent you?” asked the uncle. “Yes,” said the young woman. “It is well,” said -the old uncle. Lowering the basket, the girl set it before the old uncle. In it was -the customary marriage bread. When the nephew came home, the old uncle said, “You -are married now; here is your wife,” showing him the young woman. “It is well,” replied -the nephew, and he and the young woman became man and wife. -</p> -<p>Every day the nephew went out hunting, always returning with a heavy load of game. -</p> -<p>One day while out hunting he came to a tree in the top of which was a large hole. -In this he found a litter of raccoons. Climbing the tree, he threw one raccoon after -another to the ground. All at once he heard a woman’s voice under the tree, saying, -“Come down! come down! you are tired.” With that, she ran off through the forest. -When he reached home, he told what had happened. His wife laughed at his perplexity, -but said nothing. -</p> -<p>Not long afterward, on a hunting trip, while packing up his game and making ready -to start home, a woman came up behind him, and taking him by the arm, led him to a -neighboring log. They sat down on it, whereupon drawing his head on her lap, she began -to look for vermin. He was soon asleep from her orenda (magic power). Putting him -into a basket, which she threw on her back, the woman went to the rocks in the middle -of a lake. Then she took him out, and awakening him, asked, “Do you know this place?” -Looking around, he replied, “Yes. This is the place where my uncle and I used to fish,” -and giving a sudden spring into the water, he became a bass and escaped in a flash. -</p> -<p>On reaching home, he told his wife what had happened to him. She laughed, but said -nothing. He was so frightened at what had taken place that he remained at home for -several days. At last the feeling of fear wore away and he started off to hunt. -<span class="pageNum" id="pb192">[<a href="#pb192">192</a>]</span></p> -<p>As he was packing up his game to return home, a woman’s voice said, “Stop! Wait a -while, for you must be tired.” They sat down on a log, and she, drawing his head on -her lap, began looking for vermin. The man was soon asleep. Putting him into a basket, -the woman carried him off to a great ledge of rocks, where there was only a small -foothold. Taking him out of the basket, she asked, “Do you know this place?” “I will -tell you soon,” said he, looking around. But at that instant the woman disappeared. -He soon saw some one farther along on the rock, and heard him say, “I am fish hungry. -I will fish a while.” Then, throwing out his line into the water below, he began singing -while he pulled up one fish after another. At last he said: “I have enough. I shall -take a rest now and have something to eat. This is what we people eat when we are -out all night in the rocks.” Then he took a baked squash out of his basket. -</p> -<p>The young man said to the rock, “Stand back a little, so that I can string my bow.” -The rock stood back. Stringing his bow and saying, “Now boast again!” he shot the -fisherman. The young man soon heard a loud noise, and looking in the direction from -which it came, he saw an enormous bat pass a little to one side of him. Taking from -his pouch a hemlock leaf, and dropping it over the rocks, he began to sing, “A tree -must grow from the hemlock leaf.” Soon a tree came in sight. Then he talked to the -tree, saying, “Come near to me and have many limbs.” As the tree came to a level with -the place on the rocks where the young man was sitting, it stopped growing. He had -seen along the narrow shelf on the rocks many other men. He called to the nearest -one, asking him to tell all to come, so they could escape. Slowly creeping up, one -after another, they went down the hemlock tree. -</p> -<p>When all had reached the ground, the young man, taking a strawberry leaf out of his -pocket and laying it on the ground, said, “Grow and bear berries.” Then he began singing, -“Ripen berries, ripen berries.” The vines grew, and were filled with berries, which -ripened in a short time.<a href="#n55" id="n55src" class="noteRef">55</a> When they had all eaten as many berries as they wanted the young man picked off a -leaf and put it into his pouch, whereupon all the vines and berries disappeared. -</p> -<p>Then he said, “Let us go to our wife” (meaning the woman). After traveling some distance -the young man killed an elk. Cutting into strings the hide they made a “papoose board,” -but big enough for an adult; then they started on. Soon they came near a lodge, where -they saw a woman pounding corn. When she noticed them coming she began to scold and, -holding up the corn pounder, was going to fight with them. When the young man said, -however, “Let the corn pounder stop right there,” it stopped in the air, half raised. -<span class="pageNum" id="pb193">[<a href="#pb193">193</a>]</span>Seizing the woman, they strapped her to the board, saying, “You must be very cold.” -Then they set the board up in front of the fire in order to broil her slowly. Just -at this time the young man’s wife came. Finding that they were roasting the woman, -she was angry and, freeing her, said, “You are now liberated and I shall go home.” -Making her way to the lake, she called on the bloodsuckers to stretch across it so -that she could walk over on them. Each man went to his own lodge. When the young man -came home his wife was there. -</p> -</div> -</div> -<div id="s38" class="div2 section"><span class="pageNum">[<a href="#xd30e883">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">38.</span> <span class="sc">The Self-sacrifice of Two Dogs for Their Master</span></h3> -</div> -<div class="divBody"> -<p class="first">In a certain village lived a man who was very fond of hunting; he had two dogs, which -were so very strong and fierce that they would attack and kill a bear. -</p> -<p>One day the man started off from the village to hunt. After he had traveled for two -days he pitched his camp. The next morning he began to hunt. He was very successful -for many days, killing a great deal of game. One night as he was going to sleep his -dogs began to bark furiously. Not far away from the camp was a very large elm tree, -whose top had been broken off. Hitherto the man had thought it might be hollow, although -he had never examined it. One dog ran in the direction of this tree. The other dog -followed it, and by the sound of its barking the man knew that it had stopped near -this tree. -</p> -<p>After a time one dog came back to the man, saying: “My brother, I believe that we -are going to die to-night; we have seen a creature such as we have never beheld before. -We think that it will come down from the tree to attack us. I will go and watch it; -but first you must mark me with coal from the end of my mouth to my ear.” The man -did as the dog wished. Then the dog said, “Now, I will go to the tree and my brother -can come to be marked by you as I am marked.” Off he ran. The other dog soon came -and the man marked him in the same way. Taking a torch, the man went to the tree. -There on the broken top he saw a terrible creature; its head and part of its body -were protruding out of the hollow in the trunk; it had very long teeth, enormous eyes, -and long claws. The man had never before seen anything so dreadful. He went back to -his camp. One of the dogs followed him, saying: “We two shall be destroyed, but we -will do what we can to save you. You must hurry back to the village. Do not take a -torch or a bow with you; it will only be in your way. Put on a pair of new moccasins, -and carry also a second pair. I will lick the soles of your feet to give you speed.” -The dog licked the soles of his feet; then the man, putting on the new moccasins, -started toward home. -<span class="pageNum" id="pb194">[<a href="#pb194">194</a>]</span></p> -<p>He had been running a good while when he heard a sound, and one of the dogs, overtaking -him, said: “Run as fast as you can! Our enemy has started in pursuit. It does not -travel on the ground, but leaps from tree to tree. The only thing left for us to do -is to get between the trees and spring at it as it leaps past. When you come to water, -stick your feet in it, making it as muddy as you can; then drink that water. You have -noticed that since we have been your dogs we have drunk such water; it is better for -us.” The man soon got very thirsty. Coming to a place where there was water, he stirred -it up with his feet; then, after drinking what he wanted, he went on. He had not gone -far when a dog came up to him and said, “I think there is a hole in your moccasin.” -(The man looked; there was indeed a hole in his moccasin.) “Put on new ones.” Again -the dog licked his feet and put on new moccasins. Then the dog said, “My companion -will come the next time.” Then the dog ran back and the man rushed on. -</p> -<p>Soon the other dog, rushing up, said to the man: “The enemy is coming very fast, and -we are afraid it will overtake and kill you. When I go back my brother will come to -aid you once more, whereupon the monster will kill him.” -</p> -<p>The dog disappeared. Listening, the man heard both dogs barking. As he listened the -barking of one ceased, and he knew that a dog was coming to aid him. On coming up -this dog said: “I am here merely to speak to you and see you once more. When I go -back I will attack our enemy and do all I can to defeat it, but it will kill me.” -The dog returned. Then the hunter heard both dogs barking and then a howl; he knew -by the sounds that a terrible fight was going on. The cry of one dog died out; this -told him that that dog was killed. Now only one dog barked and howled. The man tried -to increase his speed. It was still dark. The barking ceased, and presently the dog -spoke behind him, saying: “My brother is killed and I am left alone. You would better -start the death cry; our village is not far away and the people may hear you.” The -man began to scream out the death cry, <i>Goʹweh</i>, as he ran. There happened to be a dance at the Long Lodge that night, and some people -were sitting outside. Suddenly a young man, hearing a voice of some one in distress, -gave the alarm. -</p> -<p>Now, the dog came again to encourage the man with these words: “Do your best; you -are near home, and perhaps you will escape. I will come once more. Then I will leap -upon and draw the monster down and fight it.” The man heard the dog when the latter -got back, and knew the monster was drawing near by the sound of the animal’s barking. -Then the man ran on as fast as possible. The dog ceased barking and coming again said: -“This is the last time I shall see you; <span class="pageNum" id="pb195">[<a href="#pb195">195</a>]</span>I shall be destroyed now. If the people hear your cries and come to meet you, you -will escape; if not, you will surely be killed.” -</p> -<p>The dog went back; he had but a short distance to go this time. As the man ran, screaming, -he saw a torchlight ahead. The dog howled in distress; then his howl died away and -the man knew that he was dead. Finally, seeing people coming to the rescue, he struggled -on harder and harder. When he met the people he fell in a faint; he heard the sounds -behind him as he fell, and that was all he knew. -</p> -<p>Holding up their torches the people saw a terrible animal; its fore legs seemed longer -than the hind ones. They shot at it, whereupon it disappeared, and they returned to -the village. The animal had made a journey during one night which it took the man -two days to finish when he was going to hunt. As soon as he could talk he told the -people what occurred from the time the dog first spoke to him. They decided to go -to his camp and bring home the meat. Not far from the village they found the last -dog torn to pieces, and farther on the other one. When they reached the camp they -saw that the strange animal had eaten most of the meat; what remained they took home. -They did not see the animal and never knew what it was. -</p> -</div> -</div> -<div id="s39" class="div2 section"><span class="pageNum">[<a href="#xd30e892">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">39.</span> <span class="sc">The Three Young Women, Daughters of Awaeh Yegendji or Mother Swan</span></h3> -</div> -<div class="divBody"> -<p class="first">There was an old woman who had three daughters, all of whom were young, good-looking, -and clever. -</p> -<p>When the eldest was 16 years of age and the youngest 12, the old woman said: “We want -some venison and bear meat. We have lived here a good many years, and have had no -meat—nothing but bread, and corn, and beans, and I long very much for meat. And now,” -said she to the eldest, “you are old enough to be married to a man who can get us -some meat.” To the second daughter she said: “You must go with your sister; perhaps -you will have to stay all night on the way. There are an old woman and her son living -in a broad field where you must go. The young man is handsome and a successful hunter. -The old woman’s name is Big Earth.” -</p> -<p>Both girls were willing to go, so the old woman continued: “To-morrow we must make -marriage-bread.” After shelling and pounding corn, they made marriage-bread and some -cakes, which they baked in the ashes. They made twenty-four of these cakes, which -were put into a basket. The old woman painted the elder girl, combed her hair, and -dressed her well. Then she told her: “Carry this basket on your back. You must take -no notice of anyone you meet, and do not stop to talk with any person no matter what -is said to you. When night comes, do not stop at any lodge but camp in the woods.” -<span class="pageNum" id="pb196">[<a href="#pb196">196</a>]</span></p> -<p>The girls started, going along in a narrow path. They saw no person and no lodges -until the evening; when they noticed a man running on ahead of them. He had a bow -and arrows and was trying to shoot a squirrel in a tree. On seeing the girls he stopped -them, saying, “Put down your basket and watch my arrow; see where it goes,” adding -that he was almost blind and could not follow its course. He was very pleasant, so -the elder girl put down her basket, and both sisters ran for the arrow. When they -got back the basket, which they had left on the log, was gone. “Now,” said the younger -girl, “we have disobeyed our mother. She told us not to answer anyone who spoke to -us.” They had then nothing to do but to go home. -</p> -<p>On reaching home they told their mother: “We met a man who begged us to bring his -arrow. We put our basket on a log and when we got back it was gone.” The old woman -did not scold much, although she was very sorry; she said that they could not love -her or they would obey her words. Later she said to the youngest and to the second -sister, “You must go for the young man.” Then they made more marriage-bread. The mother -told the youngest: “If your sister wants to stop, make her go on. Do not speak to -or answer any man.” The sisters traveled until they met the same old fellow. Thereupon -the elder, who carried the basket, wanted to ask how far it was to the place where -Big Earth lived, but the younger cautioned her, repeating her mother’s words. As they -came up to him, however, he was so kind and pleasant and spoke so agreeably that the -eldest asked how far it was to Big Earth’s lodge. “Oh,” he said, “she lives in the -first lodge; it is not far from here.” Running around to the lodge, he told his wife -to go to the other side of the fire with her child, as two girls were coming and he -wanted the bread they brought, and, further, as he had informed them that Big Earth -lived there. Then he threw ashes over his wife, making her look old. -</p> -<p>By and by the two girls came in and, as the old man was painted and looked fine, they -sat down by him—they thought he was the young man they were seeking. In a short while -they heard some one coming, who kicked the door, saying: “Gesagwe! Gesagwe! They want -you at the Long Lodge.” -</p> -<p>Turning to the girls, the old man said: “My name is not Gesagwe. They always call -me nicknames.” By and by the child cried out, “Oh, father!” Whereupon the old man -explained, “The child’s father died yesterday and now he is calling for him.” After -a time the runner came again, saying, “Gesagwe, the people are waiting for you.” Again -he said, “They call me nicknames all the time.” The girls thought it was all right, -and he told them to lie down and wait for him. -<span class="pageNum" id="pb197">[<a href="#pb197">197</a>]</span></p> -<p>But the younger sister thought something was wrong. When the old woman lay down the -girls went out. She said to her sister: “Something is wrong. This is not the man. -He is the man we met, and our mother told us not to speak to anyone.” The elder said, -“I suppose we have done wrong.” Then, putting into the bed two slippery-elm sticks -and covering them up, they started on with their basket of marriage-bread. They heard -dancing, and as they approached the source of the sound they saw a Long Lodge. Peeping -in, they saw Gesagwe in the middle of the floor. The singers sang to him. Then everyone, -rising, threw corn into his mouth. He had a blanket around him. They threw what they -had into his mouth. A woman and her son sat by the fire, and they, too, looked very -attractive. The younger sister said, “That is the young man we want.” -</p> -<p>Going into the lodge, they walked up to the old woman, Big Earth, and put down the -basket. Big Earth was pleased. When the dancing was over all the people went home. -The man who was dancing went home. Seeing what he thought were two girls in his bed, -he said: “Well, I must smoke. They have had a big council. They could not do anything. -I was there.” Taking down a piece of deer’s tallow, he chewed it. Every time he spat -it simmered on the fire. He lay down and one of the girls, he thought, pinched him. -He said, “Wait until I get ready to lie down.” -</p> -<p>Undressing himself, he started to get into bed, whereupon he found two rotten logs -and a bed full of ants. Awfully angry, he scolded his wife and threw the logs out -of doors. -</p> -<p>The girls lived happily with Big Earth’s son for two months. At the end of that time -he got bear meat and deer meat, which he put into very small packages. He made two -loads of the meat, one for each of his wives. Then they all started with the meat -to visit his mother-in-law. She had been very uneasy, thinking that her daughters -had been deceived again. When she saw them coming with their husband she was pleased. -After they had lived there some time, Big Earth’s son said he was going to take his -mother-in-law to his own home. They all went to his place, where they lived happily -together. -</p> -</div> -</div> -<div id="s40" class="div2 section"><span class="pageNum">[<a href="#xd30e901">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">40.</span> <span class="sc">Hinon and the Seneca Warriors</span></h3> -</div> -<div class="divBody"> -<p class="first">(A TALE OF THE WARS OF THE SENECA AND THE CHEROKEE) -</p> -<p>Once a war party of Seneca while on the warpath against the Cherokee became very hungry. -Seeing a bear, they chased it into its den, one of the party following it. When he -had gone some distance into the den he could no longer see the bear, but he saw instead -a fire burning briskly and three men sitting around it. The eldest asked the Seneca -warrior why he had tried to shoot one of his men <span class="pageNum" id="pb198">[<a href="#pb198">198</a>]</span>whom he had sent to entice him into the den. He continued, “I want to send word to -the eldest man at your camp to tell him that his friend is here and wants some tobacco, -and that tomorrow as many of his warriors as wish may come to see me here.” So the -warrior went back to the camp of his comrades and reported what he had heard. -</p> -<p>The next day, accompanied by five of his companions, each bearing a pouch of native -tobacco, he returned to the den of the bears. When they gave the tobacco to the old -man, he was very glad, and said to them: “I am thankful to you for this present of -tobacco. I shall enjoy it a long time, for it will last me many days.” While in the -den one of the warriors remarked, “Oh! I am very tired and sleepy.” Overhearing this -remark, the old man said to him, “Lie down, then.” -</p> -<p>When the others also had laid themselves down the old man arose, and going over to -the spot where the first warrior lay, rubbed his body from his feet to his head. Then -setting down a vessel which he held in one hand he proceeded to dismember this warrior’s -body joint by joint until he had taken him to pieces. Placing each piece in a mortar, -with a pestle he pounded the bones to a jelly, which he poured into a bowl. Then he -took the bowl and the other vessel into another part of the den, where he left them. -Returning and sitting down, he began to smoke. -</p> -<p>After a while he called out: “My nephew, come out now. You have been there long enough.” -When the young warrior came out, he appeared as light, fresh, and lithe as a boy. -Then another of the Seneca warriors said, “Can you do this for me, too?” The old man -answered, “Yes, if you wish me to do so.” -</p> -<p>Then the warrior laid himself down, and the old man went through the same process -as he had with the other warrior. After he had carried the two vessels into the remote -part of the den, the old man, returning, began to smoke. Shortly he called out<span class="corr" title="Not in source">,</span> “Oh, my nephew, you have now slept long enough!” At once the warrior arose and came -forth so fresh and lithe that he felt no weight in his body. Thereupon another Seneca -warrior asked the old man to treat him in the same manner. The latter man consented -and, after going through the same process as that which renewed the others, this warrior, -too, was made young and as light as a feather, and consequently was very happy. -</p> -<p>Then a fourth warrior asked the old man to transform him likewise, but the old man -refused, saying: “I have now done enough. I will tell you why I have taken the trouble -to do this to four of your people. There is a large opening extending from one end -of the world to the other. In this opening is a great rock, and in this rock is a -man possessed of enormous horns. We have tried to kill him, <span class="pageNum" id="pb199">[<a href="#pb199">199</a>]</span>but can not do so. Now, I want two of you to try to crush this rock and so kill him; -but first you must go out and try your strength in orenda” (magic power). So, going -out, they shot at a rock, which crumbled to pieces when they hit it. Then they shot -at an enormous tree; this, too, they brought down when they hit it, leaving nothing -but a stump. “Now,” said the old man, “you may go to the opening and see what you -can do with that enchanted rock. Your companions may remain here; they will not die, -for we never die here. I always help my grandchildren. I cover your trail whenever -you need to conceal it. It is I who cause it to rain.” -</p> -<p>The two transfigured warriors went to the opening, as directed, and seeing the great -enchanted rock, they shot at it; then, returning to the old man, they told him what -they had done. He quickly asked them, “Did you use all your orenda?” They replied, -“No. We could have struck the rock a harder blow”; whereupon the old man said, “Go -back there and employ all your magical strength.” Returning to the opening where the -great rock stood, the two warriors shot it with all their orenda. After waiting for -some time, they heard a person coming toward them. Soon they saw that it was a man -carrying the head of an enormous horned snake securely strapped to his back. This -man was the old man who had transformed them. Returning to the den, the two warriors -said, “Now our work is done; the great horned snake is dead.” Then they went back -to their homes. -</p> -</div> -</div> -<div id="s41" class="div2 section"><span class="pageNum">[<a href="#xd30e910">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">41.</span> <span class="sc">Hodadeñon and Yenyentʻhwus</span><a href="#n56" id="n56src" class="noteRef">56</a></h3> -</div> -<div class="divBody"> -<p class="first">There was a little boy, Hodadeñon, who lived with his elder sister, Yenyentʻhwus, -in a bark lodge. -</p> -<p>When the sister went out to plant, she would fasten the door of the lodge so that -nothing might harm her brother. She did not allow him to go out alone. To amuse him -she got a raccoon’s foot, and also brought him a bow and some arrows. In playing he -tossed up the raccoon’s foot, telling the arrows to strike it, and the arrows always -hit the foot before it fell to the ground. -</p> -<p>One day while Yenyentʻhwus was at home, a voice was heard in the upper part of the -lodge, saying, “Mush, brother! Mush, brother!” Hodadeñon asked, “How is this? I thought -we were alone in the lodge?” The sister said, “It is our poor brother; he is only -just alive.” “Well, my sister, make him some mush,” said the little boy. -</p> -<p>Uncovering a place under her couch, the sister took out a very small pot and a little -fragment of a chestnut. Putting the least bit of meal scraped from the chestnut into -the pot with water, she boiled it. While doing this she stirred the meal and tapped -the pot, which increased in size until it became as large as any pot. When the mush -was cooked the sister took it off the fire and put it all into a <span class="pageNum" id="pb200">[<a href="#pb200">200</a>]</span>bowl, saying to Hodadeñon, “Go up the ladder and feed your brother.” Climbing the -ladder, he found a man lying in the upper room or attic. The little fellow said, “I -have brought you mush, my brother.” The brother, whose name was Hadjisgwas,<a href="#n57" id="n57src" class="noteRef">57</a> took two or three mouthfuls of the mush and it was all eaten. Then, after exhaling -his breath two or three times and rubbing his arms and legs, he began to sing. -</p> -<p>Hodadeñon heard the singing and the beating of time overhead. A little later they -heard Hadjisgwas call out, “Tobacco!” and the little boy said, “My sister, our brother -wants to smoke.” “Oh!” said she, “Our poor brother! he is barely alive; he lives on -chestnut meal and tobacco.” Going aside, she got a big pipe, into which she put tobacco. -Lighting it with a coal of fire, she gave it to the little boy, saying, “Take this -up to your brother.” Hodadeñon went, with the words, “My brother, I have come with -a pipe for you.” “Thank you,” said Hadjisgwas, and with one puff he so filled the -room with smoke that he nearly smothered the boy, who had to hurry down to escape. -Soon they who were below heard a sound as though Hadjisgwas blew through the pipestem -and rapped out the ashes from the pipe. After rubbing his arms and legs, he began -to sing. They thought his voice was stronger. Then Yenyentʻhwus went out planting, -having first fastened the door so as to keep in her little brother. -</p> -<p>When his sister had gone, Hodadeñon thought he would like to make some chestnut mush -for his brother in the loft and to sing and dance for him. Finding the little pot -under his sister’s couch, he took from it the piece of chestnut, every bit of which -he scraped into the kettle. As it boiled he tapped the pot, which grew as large as -any vessel. When the meal was cooked he poured it out—a great bark bowl full of chestnut -mush. This he took up to the loft, saying, “My brother, I have made you another bowl -of mush.” “Thank you, brother,” said Hadjisgwas, who ate the mush and, after rubbing -himself, began to sing. He was stronger now, so he could sing a regular song. After -Hodadeñon had come down and put away the kettle, he thought, “My brother must have -a smoke.” Therefore he cut up all the tobacco there was and put it into the pipe, -which he carried to the loft, saying, “My brother, I have brought you a pipe.” His -brother said, “Thank you.” “After you have smoked, I wish you would sing while I dance,” -said Hodadeñon. -</p> -<p>Hadjisgwas sent out such a puff of smoke that the little boy had to hurry down the -ladder to escape it. He had not been down long before his sister came in. He said -to her, “Oh, my sister, I have made our brother some pudding.” “How did you make it?” -she asked. “I cut up all the chestnut and boiled it,” he replied. “Oh, now he will -die on your account,” she said. “After he ate the mush,” said Hodadeñon, “I gave him -a smoke.” “How did you do that?” asked <span class="pageNum" id="pb201">[<a href="#pb201">201</a>]</span>Yenyentʻhwus. “I shaved up the piece of tobacco, put it into the pipe, and gave it -to him,” said he. “Now we shall surely lose our brother on your account,” said Yenyentʻhwus; -“you have done great mischief.” “Well, my sister, where are the chestnuts? I will -go and get more of them.” -</p> -<p>“Those chestnuts,” she said, “grow at the eastern end of the world; and on this side -of them, where the tobacco grows, are many wizards. Before you come to the lodge of -the wizards is a river, over which trees are thrown to walk upon. Just beyond the -river are two great rattlesnakes, one on each side of the path, which attack every -one who goes that way. If you pass them safely, you will come to a great rocky mountain, -so steep that no mere man can climb it. There is but one pass through that mountain, -and just beyond the pass stand two Sʻhagodiyoweqgowa, each one half as tall as a tree. -If you should succeed in passing these, going farther you would come upon two men -at the edge of an opening or clearing, who give the alarm the moment they see anyone, -whereupon the wizards run out to attack whomsoever they find approaching. If you should -make your way past these men and reach a knoll from which the lodge of the wizards -can be seen, you would find there a woman walking back and forth on a platform in -front of the lodge, who begins to sing as soon as she sees a stranger; straightaway -the wizards, rushing out, kill him who is approaching.” -</p> -<p>The next day when Yenyentʻhwus went to plant she fastened the door, shutting in Hodadeñon. -While she was gone, hearing some living thing outside, he tried to get out to shoot -it. Then he heard a noise on the lodge roof and, looking up, he saw some kind of creature—he -did not know what—with its eyes fixed on him. Then he said, “You are Odyaqgweonion,<a href="#n58" id="n58src" class="noteRef">58</a> anyhow,” thinking to himself, “I will shoot at the game.” Drawing his bow, he said -to the arrow, “I wish you to go straight to the game.” The arrow struck the creature, -killing it; thereupon he rushed to bring it in. Not being able to open the door, he -dug a hole in the earth close to the door, through which he got out. Bringing in the -game, he put it into the corn mortar and covered it. When Yenyentʻhwus, his sister, -came, he said, “My sister, I have killed game.” “Well, where is it?” she asked. “Here -in the corn mortar,” answered Hodadeñon. Running thither, he brought the game to his -sister. “Oh! that is a chickadee,” said she. Having dressed and cooked the bird, Yenyentʻhwus -began to eat it. Hodadeñon stood there watching her eat, and asked, “Is it good?” -“Yes,” she replied. After looking on a while longer, he asked, “Are you not going -to give me some?” “No,” she replied, “this is the first game you have killed, and -you must not eat of it; it would not be right.”<a href="#n59" id="n59src" class="noteRef">59</a> -<span class="pageNum" id="pb202">[<a href="#pb202">202</a>]</span></p> -<p>The next morning the boy said to his sister, “You will have to tie a belt around me -now; I am going out.” She had to do what he asked, for she could not help doing it. -Putting the belt on him and preparing him for the day, she said, “You must not go -north nor far away; stay near the lodge.” -</p> -<p>Yenyentʻhwus then went to her work in the field. Soon the boy, seeing a bird on a -tree, said, “You must be the bird they call Gwenhdaen nisedosyoden,”<a href="#n60" id="n60src" class="noteRef">60</a> whereupon he killed it with his arrow. Carrying in the game, he put it into the corn -mortar. When his sister came he said, “I have some game, sister,” showing her the -bird. “Oh!” said she, “that is the Gwenhdaen nisedosyoden.” She dressed, cooked, and -ate the bird, but did not give him a bite. -</p> -<p>The next morning, getting up early and making a fire, he called his sister to get -breakfast, so that he might go hunting in good time. After breakfast he said, “My -sister, put on my belt and get me ready.” She girded him and made him ready for the -day. Both went out, she to her planting and he to his hunting. After he had been out -a while, seeing a bird, he said, “I do not know you, but I think you are Djeqgowa.”<a href="#n61" id="n61src" class="noteRef">61</a> He hit the bird with his arrow, killing it, and brought it home; putting it into -the corn mortar, he covered it. When his sister came he said, “My sister, I have game; -here it is.” “Thank you,” said she; “that is what we call a pigeon.” After dressing -the bird she cut it into two parts, one of which she put away and the other cut into -pieces, saying that she was going to make dumplings. She pounded corn meal and, mixing -the meat with it, made dumplings, which both of them ate. -</p> -<p>The next morning before daylight Hodadeñon, having made a good fire, called up his -sister to cook. After they had eaten she warned him not to go north nor far away. -She then went out to plant while he went hunting. -</p> -<p>He went farther than before, and seeing a new kind of bird running along, said, “You -look pretty well; you must be what they call Dyoyoqgwahacyon.”<a href="#n62" id="n62src" class="noteRef">62</a> He drew his bow and hit the bird with his arrow. It ran a while, and he called, “Hold -on; do not break my best arrow.” The bird stopped and died. -</p> -<p>He had all he could do to carry it home. He put it in the corn mortar. When his sister -saw it she said, “This is a partridge.” -</p> -<p>She dressed the bird, took half and hung it up on a stick; the other half she cooked -for herself and brother. -</p> -<p>The next morning Hodadeñon was up early. His sister put on his belt for him, and both -went out. She told him to stay near the lodge. Then she went to plant and he to hunt. -He went farther than he had gone the day before. He saw a creature coming toward him; -after watching it, he said, “I think it is you they call Shanoonsdehon.”<a href="#n63" id="n63src" class="noteRef">63</a> Looking again, he said, “I think you are the one they call <span class="pageNum" id="pb203">[<a href="#pb203">203</a>]</span>Shadjinoqgyot.”<a href="#n64" id="n64src" class="noteRef">64</a> The third time he said, “I think it is you they call Osoont.”<a href="#n65" id="n65src" class="noteRef">65</a> At that moment the creature, seeing him, turned to run, but on Hodadeñon calling -out, “Stop!” it stopped right there. Drawing his bow, he shot it. As the animal struggled -he called, “Look out! do not break my best arrow.” Whereupon it stopped and died. -Hodadeñon tried to carry the carcass, but could not lift it. Running to the place -where his sister was planting, he said, “My sister, I have shot big game. I can not -carry it.” She went with him to the game; when she saw it, she said, “That is what -we call Osoont” (i.e., a turkey). She carried home the turkey, and after dressing -it put half away and cooked the other half. -</p> -<p>The next morning Yenyentʻhwus put the belt on Hodadeñon. She warned him against going -north, or far from the lodge. On going a few steps farther than the day before he -found tracks, all pointing in the same direction; thereupon he said: “My sister never -told me that people lived here and that there was a path.” Putting his feet in the -tracks, he found they fitted exactly. Just before him in the trail he saw a game animal -coming. He said to himself: “This must be what they call Spotted Face, what they call -Dyoyoqgwahacyon, or Striped Tail.” Drawing his bow, he pierced the creature with an -arrow. As it went staggering along he called out: “Here! do not break my arrow; that -is my best arrow.” Running up to it, he pulled out the arrow. Finding he was not able -to carry the game animal, he had to go for his sister. When she came she said, “That -is called Djoeaga.”<a href="#n66" id="n66src" class="noteRef">66</a> After thanking her brother, she seized the raccoon by one leg and, throwing it over -her shoulder, went toward home. She told her brother that she was going to make corn -bread to eat with this kind of meat. When they reached home they cooked part of the -raccoon and made corn bread. While the meat was cooking she skimmed off the oil, telling -her brother that she had wanted oil for a long time. This oil she rubbed into her -hair. -</p> -<p>The brother and sister had more meat from this Djoeaga than they could eat, and some -was left. The next morning, after breakfast, they went out, the sister to plant and -the brother to hunt. At parting she warned him, as she had done every day before. -Hodadeñon went this time a few steps farther than before. When he saw game coming -toward him, he said: “You are the one they call Hustoyowanen.”<a href="#n67" id="n67src" class="noteRef">67</a> Then, looking again, he said: “I think that you are the one they call Dodjenendogeni,”<a href="#n68" id="n68src" class="noteRef">68</a> and as he looked, the animal, seeing him, turned to run. He called out to it: “Stop!” -As it did so, drawing his bow, Hodadeñon pierced it with an arrow. The animal ran -off out of sight, whereupon Hodadeñon screamed: “Stop! Stop! You are breaking my arrow!” -But the game animal was not to be seen. Still the boy cried: “Stop! Stop! That is -my best arrow. Stop!” Then he thought: “I have lost my arrow, but I will follow a -little <span class="pageNum" id="pb204">[<a href="#pb204">204</a>]</span>farther. If I can not catch the game animal, I shall go for my sister, who will find -it.” -</p> -<p>Going on a short distance, he found the game animal lying dead. He ran for his sister, -who came, and thanking him, said: “This time you have brought me Onogengowa.”<a href="#n69" id="n69src" class="noteRef">69</a> She brought a strap braided out of hemp bark, so as to carry the meat home on her -shoulders. Having skinned and cut up the deer, she divided it into pieces. Hodadeñon -wanted to carry a part, so his sister, cutting off the feet, tied them together, and -gave them to him. She carried half the meat home at one time and then went back for -the other half. -</p> -<p>The next day Hodadeñon went a little farther than before. On seeing a game animal -walking along, he said to it, “You must be what they call Dasidowanes.”<a href="#n70" id="n70src" class="noteRef">70</a> The game animal, seeing him, jumped, but he said, “Keep still.” It stopped, whereupon, -drawing his bow, he shot an arrow into the animal, which rushed through the woods -and out of sight. Hodadeñon cried, “Look out! that is my best arrow.” Following, he -found the animal dead, with the arrow point sticking out of its body. He said to it, -“You are Dasidowanes”; then he ran for his sister. When she came, she said, “This -is Ganiagwaihe.”<a href="#n71" id="n71src" class="noteRef">71</a> She skinned the bear and cut off the feet. She gave her brother the fore feet to -carry, while she herself took half the meat home, and then went for the rest. They -had a good supper that night, and the sister got more hair oil. -</p> -<p>The next day they went out again, as usual, Hodadeñon to hunt and Yenyentʻhwus to -plant. The brother went to the spot where he had killed the bear, but could see no -game. Then he traveled in a circle, but could see nothing. As he looked toward the -north it seemed very pleasant. There was an opening, or clearing, in front of him, -and he thought he would go into it, hoping that he would find game there. In the middle -of the clearing was a lodge. On peeping through a crack in the wall he saw a crowd -of naked men of the Odjineowa<a href="#n72" id="n72src" class="noteRef">72</a> people, dancing. Very soon one of these men said, “Some one is looking at us,” and -then another said, “Let us kill him.” -</p> -<p>Hodadeñon ran back to the woods, the men chasing him to the edge of the opening, where -they turned back. Hodadeñon went a short distance toward home; then, taking a long -stick of wood from a pile which his sister had made, he carried it to the edge of -the opening, where he stuck it into the ground, saying, “When the men in that lodge -run after me with their clubs, do you fight against them to help me.” Then he brought -another stick, which he put down by the side of the first, with the same words. He -kept on in this way until he had a great many sticks standing in the ground. -<span class="pageNum" id="pb205">[<a href="#pb205">205</a>]</span></p> -<p>Then, running to the lodge, he looked in again. The Odjineowa men, seeing him, said, -“Let us be sure to kill him this time,” and rushed out with their clubs. The boy escaped, -however, to the woods, and when the naked men came to the edge of the woods the sticks -of Hodadeñon became people and fought, killing all the men. Thereupon Hodadeñon came, -and after dragging the men one after another into their lodge, he set fire to it, -burning them all up. -</p> -<p>Having taken the sticks back to his sister’s woodpile, Hodadeñon went on until he -came to the tall stump of a broken tree on which stood a man, who called out “<i lang="see">Ogongaqgeni hiwaden</i>, My eyes have outmatched yours, my nephew,” but the boy thought, “He does not see -me,” so he passed by. The uncle did not see him. When the boy walked up, the uncle -said: “You have come to me. I am an Hodiadatgon, a great wizard. What would you do -if it should rain spears upon you?” “Oh,” said the boy, “I think my sister and I would -be very glad, for we have no spears to fish with now.” Then he ran home with all his -speed. When near the lodge he saw his sister go into it, whereupon he ran around it, -saying, “Let our lodge be stone,” and straightway it was stone. Just then he heard -a terrible roar, and a great rain of spears came down; some broke on the roof, others -fell on the ground. When the shower of spears was over, his sister said, “You have -gone toward the north.” “Yes, but I shall not go again,” replied the boy. -</p> -<p>After a while he went out to play. While playing he thought, “I will go to my uncle -and be the first to say, ‘<i lang="see">Ogongaqgeni</i>, My eyes outmatch yours.’ ” So he went on until he came as near his uncle as he could -without being seen. Then he called a mole and, entering his body, he traveled underground -up to the roots of the stump on which his uncle was standing. Coming out, he cried, -“<i>Ogongaqgeni hawknosen</i>, What would you say if a fire should come and burn up that stump and the woods and -all else there is about here?” “Oh, nephew, that is too much,” answered the uncle. -“I did not say that is too much,” replied Hodadeñon, “when you sent a rain of darts -on my sister and me.” At that moment thick smoke was seen coming, and soon the woods -were in a blaze on every side. The fire spread to the spot where Hodadeñon’s uncle -was. He fell off the stump, and, his head bursting, an owl came out of it and flew -away. -</p> -<p>Hodadeñon thought, “Now, I will go farther.” He had not traveled far through the woods -before he came to another clearing, in which there was a lodge. Peeping through a -crack, he saw within an old man with both eyes closed. All at once he called, “Come -in, nephew! come in!” When the boy went in the old man said. “I always play a game -of dice with people who come here. If I win, I shall have your head; if you win, you -shall have mine.” The old man brought out six night owls’ eyes (<i lang="see">hihi ogasʻhoon</i>) for dice, saying, <span class="pageNum" id="pb206">[<a href="#pb206">206</a>]</span>“If they all turn up the same color, the throw will count five; if not, it will count -one.” The uncle wanted the boy to play first, but he refused; the uncle insisted, -but the boy would not. At last the old man agreed. Putting the six eyes into a bowl -of wood, he shook it, throwing them up; they went out through the smoke-hole into -the air. When they returned, they counted but one. “Now,” said the nephew, “take your -dice out of the bowl. I have dice of my own.” The uncle did not wish to take out his -dice, but the boy insisted, so he had to do so. Then Hodadeñon put in his dice, which -were woodcocks’ eyes, and threw them up. They went high in the air and came down, -calling out, “I think she is not setting, Nondjoqgwen.”<a href="#n73" id="n73src" class="noteRef">73</a> The boy said, “Let them all come one color,” but the uncle said, “No, let them come -in different colors.” All came alike in color, so the old man lost. “Now, nephew,” -said he, “let me have one smoke more.” “Oh, no!” said Hodadeñon, “I can not do that.” -Thereupon he cut off the old man’s head and went on farther. -</p> -<p>“This is good sport,” said Hodadeñon, “I shall find another uncle, perhaps.” He traveled -through the woods for a while until he came to a third opening. Far ahead in the center -of it was a great rock, on which sat a Dagwanoenyent. Near the opposite side of the -opening was a lodge. As Hodadeñon went up to the rock, the Dagwanoenyent called out, -“Oh! you are my nephew. I have been wishing for a long time that you would come to -see me; now we will play hide and seek.” Hodadeñon was to hide first. Dagwanoenyent -faced the other way, and at that moment Hodadeñon, making himself into a flea (<i>dewaqsentwus</i>), jumped into the long bushy hair of Dagwanoenyent, where he hid. Then he called -out, “You can not find me, uncle; you can not find me.” Dagwanoenyent looked all around—up -in the air, in the trees, everywhere. At last, noticing a weed with a knot on its -stem, he said, “Nephew, you are in that knot;” but the nephew was not there. Looking -around a second time, he saw a knot on one of the trees. “You are in the knot on that -tree, nephew.” “I am not,” answered Hodadeñon. When Dagwanoenyent saw that he had -not found the boy he was terribly frightened. “There is danger,” said he, flying far -away from the rock. Rising above the clouds, he sat on them. Then Hodadeñon called -out from the long shaggy hair, “You can not see me, uncle; you can not see me.” “Oh!” -said the uncle to himself, “I have come just by accident on the place where he is.” -Then, flying off to an island in the sea, the old man stood there. Again Hodadeñon -called out, “You can not see me, uncle; you can not see me.” He could not indeed see -the boy, so he flew back to his place in the opening in the forest. Once more Hodadeñon -cried, “You can not see me, uncle.” Dagwanoenyent replied: “I have <span class="pageNum" id="pb207">[<a href="#pb207">207</a>]</span>lost the game, but I did not bet my head. Now, you may have control of these three -witches,” pointing to three women who were pounding corn outside the lodge at the -edge of the clearing. The women, who were man-eaters, were very angry when they heard -the words of Dagwanoenyent, their servant, and ran to strike him with their clubs. -They had the clubs raised to give the blow, when Hodadeñon willed their death, and -they dropped lifeless. The boy and his uncle cut their heads off and burned their -lodge. Now Dagwanoenyent and Hodadeñon became friends, and the uncle said, “Nephew, -if ever you get into trouble, all you have to do is to think of me, and I will come -and help you.” -</p> -<p>The boy thought, “I have had sport enough, and shall now go to my sister.” After he -had come in and sat down he began to laugh. His sister asked, “Why do you laugh?” -“Oh, I laugh about what I have seen,” he said. “I have put an end to my uncle on the -stump and my uncle who played dice; I have beaten my uncle Dagwanoenyent and frightened -him terribly; and I have killed the three witches and cut off their heads and burned -their lodge. This is why I laugh.” “Now,” said the sister, “I thank you, my brother, -for many people have been deceived and killed by these persons.” -</p> -<p>That night he said to his sister, “Make me parched corn meal and two dumplings with -bear’s fat in them. Tomorrow I am going to get the chestnuts.” She did all that he -wished. Setting out the next morning, he kept on his way until he came to the river -over which the tree was thrown. When halfway across on the tree, two rattlesnakes -began to rattle. Thereupon, going back, he caught two Tsohoqgwais.<a href="#n74" id="n74src" class="noteRef">74</a> Returning by way of the tree again, when he came to the snakes, he gave a chipmunk -to each, saying, “You are free now. I shall kill you unless you leave this place.” -The snakes ran away. -</p> -<p>Hodadeñon went on until he came to the opening in the forest, at the farther end of -which was the mountain wall. When he came to the wall he found the pass. As he was -coming out on the other side he heard all at once <i>hoⁿ hoⁿ hoⁿ hoⁿ</i>, and saw the two Sʻhagodiyoweqgowa, half as tall as the highest tree. “Keep still! -Keep still!” said Hodadeñon: “I have brought you dumplings. You like dumplings.” So -saying, he gave each one. Then he said: “You are free now. You need not guard this -place any longer.” Thereupon they ran away. -</p> -<p>Hodadeñon went on until he saw two Djoasha.<a href="#n75" id="n75src" class="noteRef">75</a> Then, going into the woods, he dug up wild beans, which he brought as near as he -could to the herons, calling out, “<i>Pur! Pur!</i> Stop! Stop! Here are beans for you to eat.” So saying, he set them free, with the -words, “Go from here and be free,” and they left the place. -<span class="pageNum" id="pb208">[<a href="#pb208">208</a>]</span></p> -<p>Hodadeñon went on until he came to the woman’s skin walking along on a platform. Turning -back, he peeled bark from a slippery-elm tree. Marked off into small pieces, he made -it turn to wampum. Then he called a mole and, getting into it, said, “Carry me to -the platform yonder.” The mole took him under the ground to the platform, whereupon -he put his head out and gave the woman wampum, saying, “Keep quiet!” Leaving the mole, -he went to a tree where there were great piles of chestnuts. Here he took up a nut -and, splitting it, put one-half into his bag and hurried back. He had almost reached -the woods when the woman on watch cried, “I have seen some one!” One of the three -sisters, running out, looked at the woman, who changed her words, calling, “I have -lied, Ogenowent.” The three sisters were very angry and had a mind to kill the watch. -When the latter called again, “I have seen some one,” then the mother said, “Do your -best, my daughters; do your best. It must be Hodadeñon; kill him and finish his family.” -</p> -<p>The three sisters saw Hodadeñon far off in the distance. The eldest sister ran ahead. -As she raised her club to strike, Hodadeñon disappeared into the ground and the woman, -striking her kneepan with the club, fell and could go no farther. The next moment -Hodadeñon was up, walking along again slowly. The second sister came up enraged, but -as she raised her club to strike he disappeared into the ground. She, too, striking -her kneepan, fell. The youngest sister tried, but with the same result, and then the -old woman. All four were disabled, while Hodadeñon went back to his sister unharmed. -He gave Yenyentʻhwus the half chestnut, saying, “Make plenty of mush for our brother, -as much as he wants, and give it to him often.” -</p> -<p>One day when Hodadeñon was playing near the lodge, he cried out suddenly and fell -to the ground screaming. His sister ran to him, asking, “What is the matter? Where -are you hurt?” “Nowhere,” he answered. “Why do you cry then?” she asked. “I heard -my brother Hotgoendaqsais<a href="#n76" id="n76src" class="noteRef">76</a> sing a song and call on my name; he says I am his brother,” said he. “That is true,” -said Yenyentʻhwus; “and he is in the east, at the place where the sun comes up. He -is tied to a stake there and people burn him with firebrands and torment him to make -him cry, for his tears are wampum, and when they fall the people run to pick them -up.” “Well, where does tobacco grow?” asked Hodadeñon. “On the other side of the world, -where Deagahgweoses<a href="#n77" id="n77src" class="noteRef">77</a> lives. This man stole our tobacco from us and carried it off. No one can conquer -him, for he is a great wizard, i.e., Hotgongowa.” -</p> -<p>That night Hodadeñon told his sister to pound parched corn and make meal for him. -In the morning he got ready for the road. Yenyentʻhwus put the food in a bundle on -her brother’s back. It was <span class="pageNum" id="pb209">[<a href="#pb209">209</a>]</span>so heavy that at noon he had only reached the edge of the clearing where their lodge -was. Sitting down there, he ate his lunch. Yenyentʻhwus, who was watching him all -the time, said, “Poor brother, I think he will come back soon.” She looked again, -but he was gone. -</p> -<p>In the evening Hodadeñon looked for a hollow tree in which to spend the night. Having -found one, he crawled in, and was lying there at his ease when in the early part of -the night he heard a man coming up. When he reached the tree, the man called out, -“Hodadeñon, are you here?” “I am,” answered Hodadeñon. “Well,” asked the stranger, -“what would you do if one of the Ganiagwaihe should come to eat you up?” “Oh, I should -have fun with him,” said Hodadeñon. -</p> -<p>The other went away and soon a very large Ganiagwaihe came. Pointing his arrow at -it, Hodadeñon shot the bear in the neck. Then away ran the bear. The boy said, “I -will go to sleep now, for there is no use in being troubled by such creatures.” The -next morning when Hodadeñon came out he found that the trees had been torn up by the -roots all along the track of the bear. At last coming to the place where the bear -lay dead he thought, “I shall have nothing to do with such an ugly creature,” and -drawing out his arrow, he left the bear’s carcass lying there. -</p> -<p>The next evening he found another hollow tree, into which he crawled, prepared to -sleep. But early in the night he heard some one come up to the tree and say: “Hodadeñon, -you are now here. What would you do if a Sʻhagodiyoweqgowa should come to kill you?” -“Oh! I should have sport with him,” replied Hodadeñon. “It is well,” the other returned, -going away. -</p> -<p>Very soon a Sʻhagodiyoweqgowa, a very large one, came up to the tree. At once Hodadeñon, -drawing his bow, shot it with his magic arrow; then, retiring into the hollow tree -again, he went to sleep. In the morning he saw a trail along which the trees were -broken down and torn up by the roots. Following this trail he soon came to a point -where he found the Sʻhagodiyoweqgowa lying dead. This being had a face of most terrifying -aspect. Hodadeñon, remarking to himself, “I will not have anything to do with a creature -of so malign aspect,” drew out his arrow from the body and went on his way. -</p> -<p>During that day Hodadeñon came to a great lake on the farther side of which was a -village. He searched until he found an oak puffball, which he placed at the water’s -edge. Entering this ball, he caused the wind to blow it across the lake to the village -on the opposite shore. Hodadeñon went through this village without stopping until -he came to the last lodge on the side farthest from the lake shore, in which lived -an old widow and her grandson. Addressing the grandson, <span class="pageNum" id="pb210">[<a href="#pb210">210</a>]</span>Hodadeñon said, “Well, little boy, may I remain with you to-night?” The boy answered, -“I do not know. I will speak to my grandmother.” Running into the lodge, the boy told -his grandmother what the strange man had asked him. The grandmother, whose name was -Yeqsinye,<a href="#n78" id="n78src" class="noteRef">78</a> directed the little boy to tell the visitor how poor and needy they themselves were. -“Tell him that I have nothing to give him to eat except scraps of food, for we are, -indeed, unfortunate people.” Going to Hodadeñon, the little grandson repeated to him -what his grandmother had said. “Oh!” replied Hodadeñon, “all I want is a place in -which to stay. I do not want food.” “Well,” said the little boy, “I will tell my grandmother -what you have just told me.” Answering the little boy further, the old woman said, -“Let him do as he pleases; he knows, now, our circumstances and what he must endure -while with us.” Having received this message from the little boy, Hodadeñon decided -to stay there. -</p> -<p>The next morning Hodadeñon said to the old woman’s grandson, “Let us go to hunt game.” -Agreeing to the proposition, the little boy made suitable preparations to accompany -Hodadeñon. After going a long distance into the woods they found a large hollow tree -frequented by a bear. Hodadeñon tapped the tree, saying to the occupant, “Thou who -dwellest in this tree, come forth.” At once the bear came out, whereupon Hodadeñon -shot it with an arrow, and the bear fell to the ground, dead. Together the two carried -home the carcass of the bear. When they threw it on the ground in front of the door -it made a great noise, causing the old woman to call out in fear, “What is that?” -But when she learned what it was she was overjoyed. Having carefully dressed the bear, -they cooked enough meat to make a good meal for all. As they gathered around the steaming -bark bowl of meat and broth a young girl came in. The old woman asked her to eat with -them, and she willingly accepted the invitation. The boys ate together and the girl -and the old woman by themselves, as was the custom. When they had eaten their meal -the strange girl asked for a piece of the meat to take home, and the old woman gave -her a generous portion for her mother. On receiving it, the mother said, “Do you now -give them corn bread and get some of the meat in exchange.” The girl did as her mother -requested, receiving two good-sized pieces of meat for the corn bread. Feeling that -others might like to have meat in exchange for bread, Hodadeñon said, “Let them have -the meat for the corn bread, for corn bread is what we want now.” -</p> -<p>Toward evening a man came to the doorway, and kicking aside the door flap, said: “I -notify you to come to the Long Lodge, where the man sheds wampum instead of tears -from his eyes. If you can pick up wampum after it has fallen to the ground, it is -yours. If you can <span class="pageNum" id="pb211">[<a href="#pb211">211</a>]</span>gather more than other people, it is your good fortune.” The name of the herald was -Hadyuswus.<a href="#n79" id="n79src" class="noteRef">79</a> He then hurried on to the other lodges. -</p> -<p>Toward evening of the next day Hodadeñon, with the old woman and her grandson, went -to the Long Lodge, where Hotgoendaqsais, tied to a post, was being tormented with -firebrands. Before going into the assembly hall the boys gathered a bundle of dry -reeds for the purpose of lighting the pipes of those who desired to smoke. Hodadeñon -then said to his young companion, “You go to one of the fires in the Long Lodge and -I will go to the other.” Passing into the assembly hall they found that there were -already many people inside. When Hotgoendaqsais saw Hodadeñon he smiled as he seemed -to recall him to his mind. One of the old women saw this and said: “The bound man -smiled when these boys came into the room. It would seem that one of them is Hodadeñon.” -After the old woman spoke Hotgoendaqsais turned his face away. At this time one of -the chief men present said, “It is well that these boys have come in to bring coals -for our pipes.” He said this because all the men who were smoking continually called -the boys to bring them fire, and the boys carried the torches to all. -</p> -<p>In the Long Lodge were two women who had two firebrands, and it was they who took -the lead in torturing the man. First one of these two women would burn Hotgoendaqsais -on one side from one of the fires, and then the other would burn him on the other -side from the other fire; and each time a brand touched the victim he would cry out, -and thereupon wampum fell in showers from his eyes instead of tears. Then all the -people would rush forward to gather as much of the wampum as they could; one and all -struggled and fought for it. When all had enough for that day they were dismissed -by the chief, and then the chief herald would say, “Tomorrow you must all come and -we shall have a much better time.” -</p> -<p>The boy friends went home together, and on their way Hodadeñon said to his companion, -“The young man whom they are torturing is my brother. Tomorrow I shall destroy the -place and all the people who are in it.” -</p> -<p>The next day, as he had done before, the herald Hadyuswus came with the invitation -to the lodgehold (household) to be present in the torture chamber that evening; then -he hurried away. Thereupon Hodadeñon told his boy friend to caution his grandmother -with these words: “Do you go to the back part of the village to warn all our relations -not to go to the Long Lodge this evening, for my good brother is going to destroy -all the maneaters and their home this very night.” So, going forth, the old woman -informed all her relations to remain at home that night, for her grandson was going -to destroy all the maneaters and their home. In the evening <span class="pageNum" id="pb212">[<a href="#pb212">212</a>]</span>Hodadeñon said to his little brother, “Do not go into the Long Lodge. I shall go in -alone. You must remain outside.” -</p> -<p>When Hodadeñon entered the torture chamber he heard the people saying that the two -torturing brands would not burn, surmising that they were not dry enough. But the -wizards knew well why they would not burn—they themselves were being overmatched by -superior orenda (magic power). Finally the chief said: “We might as well take a rest, -and in the meantime the firebrands will get dry and burn again. So let us lie down.” -Hodadeñon then brought deep sleep on all who were inside the chamber of death. When -they were all fast asleep, quickly unbinding his brother from the post where he had -been tied, he carried him out to his new brother—the old widow’s grandson; then, closing -the door of the Long Lodge, he fastened it securely. Thereupon he ran around the lodge, -saying aloud, “I want this Long Lodge to become flint, so strong that the greatest -wizard can not escape from it, and then I want it to become red-hot at once.” -</p> -<p>Instantly the Long Lodge became flint. When it was red-hot the wizards ran around -on the inside in an attempt to escape, but they could not. One said, “I shall go out -of the smoke hole,” while another shouted, “I shall get out through the ground,” but -not one was able to escape from his doom. After a while the roof fell in upon the -devoted wizards, whose heads burst with the intense heat; from out the chief’s head -there flew a horned owl; from the heads of others, owls of various kinds; and from -those of still others, a red fox, a gray fox, and a nighthawk. -</p> -<p>After the annihilation of the wizards Hodadeñon took his brother, Hotgoendaqsais, -to the old widow’s lodge. The old woman was very glad and said: “He is my own grandson. -I came for him years ago, but I was myself captured by the wizards and I have had -to remain here in captivity.” -</p> -<p>The next morning Hodadeñon said to his grandmother, “Tell all the prisoners to come -here, lest evil befall the innocent.” When they had all come to the lodge of the old -woman, Hodadeñon said, “We will now go through the village and kill all the children -of the wizards and anyone else who is left of the maneaters, for some of them may -not have been present in the Long Lodge last night.” So, going forth they killed all -the relations of the maneaters and burned their lodges. -</p> -<p>After that they went outside of the village, where they found great piles of bones -which once belonged to persons whom the wizards had killed. These they collected near -a great hickory tree. When all had been gathered together, Hodadeñon pushed against -the tree, crying out to the bones, “Rise, my friends, or this tree will fall on you!” -Instantly from the heap of bones living men sprang up. In the confusion <span class="pageNum" id="pb213">[<a href="#pb213">213</a>]</span>of the moment sufficient care had not been taken to put together the bones belonging -to the same persons, hence one had an arm too short, another a leg; but Hodadeñon -went around among them stretching and arranging these defective limbs. Then he said -to their possessors: “I have now brought you to life again. You must remain in one -place for two days while I go to get meat for you.” -</p> -<p>So, selecting a comfortable spot, they patiently waited. Hodadeñon went out to hunt -and killed a great quantity of game. He sent men to bring it into the camp. These -were gone all day, but they brought in an abundance of meat. When all had returned, -Hodadeñon said: “Now, my brother is tired. Stay here and rest. I must go away for -a short time, for I have much work to do.” -</p> -<p>Thereupon Hodadeñon started away. As he hurried along he heard the sound, “Dum, dum, -dum!” This, he knew, was caused by the man whose name was Deagahgweoses, in making -tobacco, which he pounded with a mallet. When he arrived at the lodge he found the -old man sitting inside hammering tobacco and singing, <i lang="see">He yondyengonni goyengwayen gens</i>, signifying “Wherever one makes tobacco, one possesses tobacco customarily.” And -when the tobacco rolls were ready he would tie them with bark cords. Addressing him, -Hodadeñon said several times, “Well, uncle, I have come to your lodge,” but the old -man gave him no recognition. Then Hodadeñon struck the old man a blow on the head -with a small mallet which was lying near, saying at the same time, “I have come to -visit you, uncle.” But even then Deagahgweoses paid no attention to the visitor. Again -Hodadeñon struck him a blow, saying, “Uncle, I have come to visit you.” Then the old -man exclaimed, “I do think that the mice have thrown down the stone bowl,” but he -kept on at work pounding his tobacco. So Hodadeñon struck him still another severe -blow, whereupon the old man raised his upper lids, which hung down over his face to -his chin. Carefully tying them back with bark cords, he scraped out the filth from -his eyes with a clamshell, saying, “I think that some one has come into the lodge.” -Then, looking around and seeing Hodadeñon, he asked him, “For what do you come here? -What do you want?” Hodadeñon replied, “I have come for tobacco.” The old man refused -tobacco to his visitor, saying, “You will get no tobacco here.” Then starting up, -exclaiming, “I will kill you!” he pursued Hodadeñon with a large club out of doors -and around the lodge. Hodadeñon outran him and was soon far ahead of him. Finally, -turning and facing the old man, he shot two arrows into his body. Thus died Deagahgweoses. -</p> -<p>Then Hodadeñon cast into the air toward the west a large quantity of tobacco, saying -as he did so, “Go ye to the lodge of my sister, Yenyentʻhwus.” Far off in the west -Yenyentʻhwus picked up the rolls <span class="pageNum" id="pb214">[<a href="#pb214">214</a>]</span>of tobacco which fell on her doorstep, with the words, “I thank you, brother; I am -so thankful to you, brother.” When Hodadeñon had sent home all the tobacco he burned -up the lodge of Deagahgweoses. Then he went back to the place where he had left his -newly recovered brother and the other men whom he had brought to life. Having arrived -there, he told the men to go home if they so wished. Those who remembered whence they -had come started, but those who did not know said, “You must take us with you.” -</p> -<p>The next morning they set out for home. After journeying for some time, Hodadeñon, -halting the company, said to them, “You have with you two of my uncles, who can show -you the rest of the way, for I must go on by myself.” It was his desire to go on alone -and thus to reach home first. When he arrived at the lodge of his sister, he told -her that he had brought to life all their relatives who had been captives, and that -he had also saved their brother from the tortures of the wizards. He informed her -that these were coming with others who were not relatives. “Now,” said he, “we must -make preparations to receive them and to welcome them to our place.” -</p> -<p>Hodadeñon thought that he would make a number of commodious lodges of equal size and -of like appointments; so he marked out certain spaces with his feet, walking sidewise, -each area being as large as the lodge he desired to stand therein. Then he wished -for the lodge with suitable provisions and whatever else was needed. As soon as he -wished it, the lodge came into being with everything in it as he desired. In this -peculiar way he made a long row of lodges. He made his own lodge also in the same -way, but he caused it to be larger than any of the others. When he had prepared everything -he went to meet the people who were coming. Having joined them, he brought them to -the place he had made ready, where he gave each one his own home. Hodadeñon gave each -of his relations a couch in his own lodge; but there were not people enough to occupy -the place, so Hodadeñon said, “All who belong here have not yet come home.” Here he -referred to his father, mother, and sister, who had been killed at the chestnut trees, -and it was his intention to go after them; but he could not mention this lest he should -put those who had killed them on their guard. They would have heard his words and -so would have learned exactly what were his intentions. -</p> -<p>After being home about a year Hodadeñon began to hear again at frequent intervals -the peculiar sound, “Dum, dum, dum!” He thought how strange it was to hear this sound. -Then he remembered about the agreement made by Yeqsinye Honwande<a href="#n80" id="n80src" class="noteRef">80</a> concerning the use of human flesh for food. He decided to learn this, saying: “I -shall go and see whether he keeps his word; see what he is doing.” -<span class="pageNum" id="pb215">[<a href="#pb215">215</a>]</span></p> -<p>So he started, and as he went on he heard this same sound from time to time. Directing -his course toward the spot whence came the sound, at last he reached the edge of a -village. Entering the first lodge he encountered, he met nobody there. He then went -to a second lodge, and that, too, was empty. Thus he entered every lodge until he -came to the center of the village; there was no one in any of them. He stood looking -on every hand, quite discouraged. At last, seeing smoke arising from the opposite -side of the village, he directed his way toward it. On reaching it he entered the -lodge, where he saw an old man on a couch. Raising himself and throwing off the skin -mantles which covered him, the old man said to Hodadeñon: “You must take my life at -once, for you have caused all my pain and misery.” Hodadeñon replied: “It is not I -who have done this. It may be my companion, who looks exactly like me. I am here to -see whether it is he who is making all this trouble.” The old man said: “It is time -for him to come now; and on this account I made my niece hide in that room yonder. -We are now the only persons left in this place.” Hodadeñon, going to the room indicated, -said to the young woman in there: “I have come to see how that man keeps the agreement -he made with me. If he has taken to eating human flesh, he must kill me before he -eats more, and to aid me you must do just what I tell you to do. So help me all you -can. I shall fight with him for 10 days. We shall begin here, and shall continue fighting -westward. At the end of 10 days we shall return, fighting as we come. At that time -there will be nothing left of us except our heads. You must kill your dog and try -out its fat, and when the tenth day comes you must have it ready in a vessel, boiling -hot. But you must not mistake me for him, for if you do I shall be lost and you will -die.” -</p> -<p>At this moment he heard the old man cry out. Running to him at once, he found that -the man whom he called friend, the old widow’s grandson, had already taken flesh from -the legs and thighs of the old man. There he stood with his flint knife, ready to -cut off more flesh, saying, “I do not know where to take off the next piece of flesh,” -when Hodadeñon came into the room. The latter at once declared, “My friend, you agreed -when we parted last that if you would eat human flesh you would first kill the person -before eating him, and you have not kept your word.”<a href="#n81" id="n81src" class="noteRef">81</a> The other man defiantly replied, “Let us go out and fight to decide who shall rule.” -At once they went out, and they began to fight, going westward as they struggled, -and soon disappeared in the woods. The young woman heard their cries and groans for -several days. Killing the dog, she tried out its fat, and when the 10 days had passed -and she heard them coming back toward the lodge she heated the fat and had it ready. -<span class="pageNum" id="pb216">[<a href="#pb216">216</a>]</span></p> -<p>As they came out of the woods into the opening there was nothing left of them but -the skeletons and the skulls—frightful to look at as they rushed at each other and -then fell back exhausted. When they closed again the skeletons were gone; nothing -remained except the skulls, naked and bloody. After the encounter one of the skulls, -rolling up to the young woman, said, “Now is the time to do what I told you.” Then -the other skull, rolling up immediately, said the same thing; but she kept her eyes -on the second skull, on which she poured hot dog fat. “Now you have killed me,” said -the other skull. She paid no heed to this charge, but, taking up the skull on which -she had poured dog fat, she carried it into the lodge. In a short time Hodadeñon had -regained his flesh and he was again in good health. To the young woman he said, “I -thank you for what you have done for me, for you have faithfully performed what I -asked and have thus saved my life.” -</p> -<p>The old man, recognizing an obligation to him, said to Hodadeñon: “I have made up -my mind to say that since you have delivered us from a horrible death you should have -my niece for a wife if she suits you. What is your pleasure in the matter?” Without -hesitation Hodadeñon replied: “It is well. I accept your niece as a wife, but I must -cure you first.” So, spitting on his hands to endue them with the healing power of -his orenda (magic power), he rubbed the body of the old man where the flesh had been -cut away, and immediately it was made whole and well. -</p> -<p>“Now,” said Hodadeñon to his two companions, “I want your assistance in what I am -about to do.” Then he led them to the edge of the forest, where lay a great quantity -of human bones scattered around on the ground. These they proceeded to gather together -in some kind of order near a large hickory tree. When they had collected all the bones, -Hodadeñon pushed against the tree, shouting, “Oh, you dry bones! Behold, the great -hickory is about to fall on those who sleep here. Arise, friends.” At that moment -the bones arose as living men, and Hodadeñon said to them: “Be ye alive now, and go -back to your several homes. There is now nothing to trouble you.” So each man went -his way. -</p> -<p>Hodadeñon took the old man’s niece for a wife, and they started for home. But after -going some distance Hodadeñon said, “I have one more thing to do. I must go after -the chestnuts, so you go on and I will overtake you.” -</p> -<p>So starting off, he changed his course and continued his journey until he came to -the ridge of a hill, near which was a woman on watch, whose task required her to walk -back and forth on a kind of raised platform. Before going up to her and revealing -himself Hodadeñon got slippery-elm bark, which he turned into wampum. Then hailing -a mole, he said to it, “Take me to that woman on the platform, <span class="pageNum" id="pb217">[<a href="#pb217">217</a>]</span>but do not let her see us; so pass beneath the surface of the ground and emerge under -the platform.” The mole, obeying, took Hodadeñon, who had reduced his size by magic, -into its body and, going underneath the surface, did as it was ordered. It emerged -very near the place where the woman was passing to and fro. Coming out of the body -of the mole, Hodadeñon said to her, “Friend, I give you this wampum as a reward to -you not to give the usual alarm on my account.” She accepted the wampum. -</p> -<p>Then Hodadeñon called on the moles to go into the lodge of the four women to discover -their hearts, and he accompanied them in the search. It so chanced that he was able -to discover the hearts fastened to a string under a couch on which slept the elder -of the four women. Seizing them at once he fled out of the lodge. At that moment the -woman on watch gave the alarm, shouting, “Hodadeñon has come! Ho, there!” The mother -of the witches screamed to her daughters: “Hurry after him my children! Kill him! -for he is the last of the family.” The eldest daughter outfooted the others and, as -she was overtaking Hodadeñon, he bruised one of the hearts on the string and she fell -dead. When the second daughter came up, he bruised another heart, and she also fell -dead; and a like fate befell the youngest daughter. Now the old mother alone was left -of the brood of witches. She hurried up to him, whereupon <span class="corr" id="xd30e4378" title="Source: be">he</span> bruised the fourth heart, and she, too, fell lifeless. When the four were dead, Hodadeñon -ground their hearts to powder; then dragging the bodies to the lodge, he burned lodge, -bodies, and powdered hearts. -</p> -<p>Now, the woman watch, who was walking to and fro on the platform continually, was -the own sister of Hodadeñon. At this time she was a mere pouch of human skin for her -bones and flesh were wanting. Near this platform was a large heap of bones of dead -persons. Hodadeñon carried these bones to the foot of a very large hickory tree, and -upon the pile he placed the skin of his sister. He then pushed against the tree shouting, -“Ho! friends and sister, arise, for the tree is about to fall on you now.” Instantly -all leaped up alive, among them his sister. -</p> -<p>Then Hodadeñon went to the chestnut trees and taking a nut, he threw it to his other -sister in the west, telling the rest of the nuts to follow. They did so, and as they -entered the end of the lodge his sister <span class="corr" id="xd30e4384" title="Source: Yenyentwus">Yenyentʻhwus</span> collected and stored them away. -</p> -<p>Hodadeñon now went home with his parents and sister and friends. When they had all -taken their places it was seen that one of their number was missing, that there was -still a vacant place. -</p> -<p>The next morning they found that they were living in a chestnut grove, for the trees -were standing all around the lodge. -<span class="pageNum" id="pb218">[<a href="#pb218">218</a>]</span></p> -<p>Later two men came to get some chestnuts for a person who was in danger of death. -Replying to their request Hodadeñon said: “It is well. I will give you a chestnut, -but you must be very careful not to lose it. Give me your arrow and I will hide the -chestnut in the arrow. Be very careful of a man whom you will meet not far from this -place. He will say to you, ‘Stop, nephew!’ and then he will come toward you. At that -moment you must say, ‘Let us see who can shoot the farther,’ and before he can come -near you, do you shoot away your arrows as far as you can, and you will thus save -the chestnut. If you lose this one I will not give any more.” -</p> -<p>The two men went their way. Soon they saw a man who said to them, “Oh, nephews! I -have waited long to see you.” Thereupon he started toward them, but they at once said, -“Let us see who can shoot the farther.” Rushing forward the stranger tried to grasp -their arrows, and nearly succeeded in doing so. On failing in this attempt, he was -very angry, and said, “You are not my nephews at all. Go your way at once.” Willingly -they hurried away from him, and after finding their arrows, made their way home. -</p> -<p>The next day Hodadeñon said: “There is still one more labor for me to perform. There -is yet one empty seat in our lodge. I shall go west this time. Now I go.” He had not -gone very far on his journey before he saw an opening, or clearing, in the forest -ahead of him. When he came out of the forest into this clearing, he saw a large lake -before him, the opposite shore of which he could not see. Between him and this lake -was a lodge from which smoke was issuing. Walking up to this and pushing aside the -doorflap, he entered; within he found an old man mending moccasins. -</p> -<p>Raising his head, the old man said: “Well, nephew, I have been looking for you a long -time. I knew that you would come. I am ready to go home. I am from the same place -from which you come. The first thing for us to do now will be to eat together.” The -old man had a pot of corn and beans with plenty of bear’s meat for seasoning. After -they had eaten, the old man said, “Now is our time. We will now go hunting on the -little island.” -</p> -<p>Going to a canoe, they got aboard of it. The old man, whose name was Shagowenotha -Onononda Sowek,<a href="#n82" id="n82src" class="noteRef">82</a> began to paddle the canoe, but he finally called the Onononda Sowek to come and do -so. At once small white ducks with black heads came and paddled the canoe over to -the island. During all this time the old man sang. When they landed the old man said, -“Let us land.” -</p> -<p>Then Shagowenotha said to his companion, “Now you go to the lower end and I will go -to the upper end of this island. Then we shall meet in the middle of the island, and -shall see how much game each of us will have.” Hodadeñon started for the lower end -of the island, but in a short time he heard the song of the old man. Turning <span class="pageNum" id="pb219">[<a href="#pb219">219</a>]</span>around, he saw him sailing back to the mainland. Hodadeñon called to him, but received -no reply. The old man, however, called out to the creatures in the lake, “If the man -on the island tries to swim, eat him at once,” and great hoarse voices out of the -water answered, “We will.” -</p> -<p>While standing and watching the canoe going over the lake, Hodadeñon heard a voice -near him, saying, “Oh, my nephew! come to me.” Hodadeñon went toward the spot whence -came the sound of the voice; when he drew near it, he found nothing but a pile of -bones covered with moss. The bones asked, “Do you think, nephew, that you are going -to die?” “I do,” answered Hodadeñon. The bones, answering, said: “There is a maneater, -a cannibal, coming to-night to kill you, but do me a favor, and I will tell you how -to save yourself. Go to that great tree and bring me my pouch, and let me smoke, and -I will explain all to you.” Going after the pouch, as directed, Hodadeñon brought -it to his uncle; then cutting up tobacco, he filled the pipe and lighted it for his -uncle. When the latter began to use the pipe, smoke issued from all the orifices in -his skull—from the eyeless sockets, the nostrils, the ear openings, and the sutures. -When the uncle had finished he asked Hodadeñon to take the pouch back to the place -whence he had brought it, whereupon Hodadeñon returned it to the pile of bones. Then -the voice from the bones said: “You must go now to cut red willows for material for -making manikins and bows and arrows. Run from here to various places on the island; -put the manikins in crotches high up in the trees far from one another. Give each -manikin a bow and arrow, and when you place each one, say to it, ‘Shoot the dog when -it comes.’ When you have put up a number of these come back to me. Then you must go -out with manikins a second time; and when you have set these up you must return to -me; and you must go out a third time with manikins. When putting up these you must -instruct them to shoot the dogs; after doing this, you must return to me. From here -you must go to the end of the island, where you must step into the water and walk -along in it until you come to an overhanging cliff, which is opposite the landing -place. There they can not find you.” -</p> -<p>Hodadeñon did as his uncle, the bones, advised him to do. When the manikins were all -completed and placed in their places he went to the overhanging bank and there hid -himself. -</p> -<p>At evening came the Ongwe Ias<a href="#n83" id="n83src" class="noteRef">83</a> in a canoe; he landed on the island. He was accompanied by three dogs, which he urged -at once to find the game, Hodadeñon, who now heard the hue and cry of the pursuit. -Starting from the bones, they went to the tree where the pouch was hidden and thence -returned. Then they went on farther until they came to the tree on which was placed -the first manikin. <span class="pageNum" id="pb220">[<a href="#pb220">220</a>]</span>The Ongwe Ias followed his dogs closely, singing as he ran, “There are no dogs like -mine; there are no dogs like mine.” Suddenly the dogs stopped, and the Ongwe Ias saw -a boy in the tree pointing an arrow at one of them. At once shooting an arrow at the -supposed boy, he brought him down. As the dogs sprang forward to seize the falling -manikin, the Ongwe Ias shouted at them, “Do not eat the body! Do not eat the body!” -But when he was able to see what he had killed, he found that the dogs were tearing -nothing but red willow twigs. Then he was very angry and, calling off his dogs, he -urged them to follow the tracks elsewhere. -</p> -<p>It was not long before the dogs found another tree on which there was a manikin with -drawn bow and arrow. When Ongwe Ias saw it, he exclaimed, “Oh! he will kill one of -my dogs;” thereupon he shot an arrow, which brought down the manikin. The dogs, rushing -at the falling body, seized it, but the Ongwe Ias shouted at them, “Do not eat the -flesh! Do not eat the flesh!” as he hurried forward to take it from the dogs. When -he saw that they were throwing only bits of red willow from their mouths he was indeed -very angry; but he set the dogs on the trail again. -</p> -<p>They ran on with Ongwe Ias following them closely. After a while he heard them growling -fiercely and found that they had stopped at a pile of bones. Seizing his club, Ongwe -Ias pounded the bones, saying, “I have eaten your flesh long ago and still you try -to deceive me.” Then, calling his dogs, he set them on the trail made by Hodadeñon -when he went to put up the second lot of manikins. The dogs ran around with Ongwe -Ias closely following them and singing, “There are no dogs like mine; there are no -dogs like mine.” It was not long before they came to a manikin in the crotch of a -tree. Seeing the drawn bow and arrow Ongwe Ias said, “Oh, he will kill one of my dogs.” -At that instant the manikin shot an arrow and one of the dogs dropped dead. Then Ongwe -Ias shot an arrow into the manikin, which fell to the ground. He shouted at the dogs, -“Do not eat the flesh! Do not eat the flesh!” Thereupon they let the body go, but -he found that it was made merely of bits of red willow. -</p> -<p>Starting again on the trail, the dogs ran around for a long time in every direction -over the island. Finally Ongwe Ias heard the two surviving dogs barking fiercely; -they were at the bones again. Coming up, he shouted: “Why do you deceive me? Long -ago I ate your flesh. Why do you trouble me now?” and, seizing his club, he pounded -the bones savagely. -</p> -<p>A third time he set out with his two dogs on a trail. The dogs followed this until -they came to a tree in which was a manikin. This figure shot one of the dogs, killing -it. Then Ongwe Ias shot the manikin, which fell to the ground a mass of rotten wood. -<span class="pageNum" id="pb221">[<a href="#pb221">221</a>]</span></p> -<p>At this time day began to dawn. The Ongwe Ias said to himself, “I shall go home now. -When it is night again I shall return and I shall be sure of the game.” So bringing -his dead dogs to life and taking them into his canoe he sailed away. -</p> -<p>Hodadeñon in his hiding place heard the chasing during the entire night, the barking -of the dogs and the shouting of the Ongwe Ias; also the sounds made by the club striking -his uncle, the bones. When daylight had come and all was quiet Hodadeñon, emerging -from his hiding place, returned to his uncle, who welcomed him with the words: “Well, -my nephew, you are alive yet. So will you now go to bring my pouch to me, and let -me have a smoke, and I will tell you then what to do next.” Hodadeñon quickly fetched -the pouch and filled the pipe with tobacco and, lighting it, he placed it in the mouth -of his uncle, who smoked with great pleasure, letting the smoke come out of every -suture in his skull and through its eye sockets and nose and ear openings. The uncle -said to his nephew, “I thank you for this smoke. Now take the pouch back, and when -you return we will talk over our troubles.” Hodadeñon carefully concealed the pouch, -and when he returned to his uncle he was ready to hear what he must do next. -</p> -<p>The uncle then said to him, “Now go to the place where the canoe of Ongwe Ias usually -makes a landing; there dig a hole in the shore and bury yourself in the sand, leaving -only the tip of your nose out. When Shagowenotha lands and hurries away to the opposite -side of the island, you must get up quickly and board the canoe and have the ducks -paddle you back to the mainland. So, nephew, take courage and you will win.” -</p> -<p>While Hodadeñon was covering himself he heard Shagowenotha singing to the ducks as -they paddled him over the water. Soon he heard the canoe ground on the sandy shore -and a voice saying, “I shall now go to the place where my nephew has spilled his blood.” -Paying strict attention to the advice of his uncle, the bones, Hodadeñon knew exactly -what to do next. As soon as Shagowenotha was out of sight Hodadeñon arose quickly, -and, calling the ducks, he pushed the canoe back into the water; then he began to -sing, “Now we paddle, my ducks; now we paddle, my ducks.” The ducks paddled so swiftly -that the canoe fairly flew over the water. The canoe was far out on the lake when -Ongwe Ias saw it. At once he rushed to the beach and called out, “Let me get aboard! -Let me get aboard!” -</p> -<p>Hodadeñon heard but paid no attention to this entreaty; on the contrary, turning to -the monsters dwelling in the depths of the lake, he said, “If Shagowenotha should -try to swim after me, do you devour him.” Then from the water came a confusion of -voices saying hoarsely, “It shall be done; it shall be done.” -<span class="pageNum" id="pb222">[<a href="#pb222">222</a>]</span></p> -<p>Shagowenotha ran up and down the shore, but he could not make his escape. When night -came he climbed a tall tree. With the coming of thick darkness the Ongwe Ias came -with his three dogs—he had restored to life the two that had been killed by the manikins—and -he began at once to chase around with them to find traces of Hodadeñon, for he thought -that he was still on the island. At last the dogs led him to the tree in which Shagowenotha -had sought shelter. The dogs barked furiously at Shagowenotha in the tree. When Ongwe -Ias came up Shagowenotha cried out, “Oh, do not shoot me! I am Shagowenotha.” Ongwe -Ias tauntingly replied, “You may call yourself Shagowenotha, but you can not fool -me,” and let fly an arrow at the Shagowenotha, who tumbled to the ground dead. Then -Ongwe Ias carried off the body and cast it into the canoe, after which he paddled -away. -</p> -<p>The next morning Hodadeñon said, “Now I shall go to the lodge of Ongwe Ias.” Pushing -the canoe out from the shore, he began to sing for the ducks, which came and paddled -the canoe until almost evening, when Hodadeñon saw woods on the shore and a lodge -standing near the water. Bringing the canoe to the beach, he hid it under the water; -then he said to the ducks, “You may go your way until I call for you.” A woman came -out of the lodge carrying two pieces of bark, and called to Hodadeñon to remain in -the water, where he had sunk the canoe. Going to him, she placed a piece of bark at -the water’s edge, telling Hodadeñon to step on it; then putting down the next piece -of bark, she asked him to step on that. Then she put the first piece before the second, -and then the second before the first, and Hodadeñon kept stepping on bark until at -last he reached the lodge without leaving a single track on the ground. When they -were in the lodge Hodadeñon said to the woman: “I have come after you. I am your brother. -What will you do?” She replied, “I will go with you, but you must remain here until -midday to-morrow.” Under her couch was a smaller one, in which she put her brother; -then replacing her own over it, she sat on the top. -</p> -<p>Soon the yelping of the dogs told of the arrival of Ongwe Ias, and his footsteps were -heard. When the first dog came in, with his mouth open, the woman threw a bone into -it, and afterward hit him on the head. The Ongwe Ias at once shouted at her, “Oh, -you have killed my dog.” In reply she asked, “Why do they run at me as they do? I -have done nothing to them.” Calling them off, he said, “I have had bad luck to-day. -I have found nothing but a small cub.” Thereupon he prepared his game, which he cooked -with pounded corn. When he had finished eating it he said, “My food was very tender -and good, and now I shall take a smoke.” Soon he added, “It seems to me, my niece, -that you have two breaths.” She answered sharply: <span class="pageNum" id="pb223">[<a href="#pb223">223</a>]</span>“That is too much to say. You might as well kill me. You should not talk that way.” -</p> -<p>The next morning Ongwe Ias said: “I shall not go hunting on that island again. I shall -go to the other side of the country.” Then he went away, much to the relief of his -prisoners. -</p> -<p>After he had been gone some time the woman said, “He must be at his destination by -this time, so you may come out.” Hodadeñon came out from under the couch and went -with the woman to the lake. There he raised the canoe; getting aboard, the two paddled -away as quickly as possible. When they had reached the middle of the lake they suddenly -heard Ongwe Ias shouting to them, “You can not escape from me! You can not escape -from me!” Running into the lodge, he seized a hook and line, which he hurled at Hodadeñon, -at the <span class="corr" id="xd30e4437" title="Source: some">same</span> time saying, “Catch the canoe!” At once the hook did so and Ongwe Ias was pulling -the canoe swiftly back to shore. Suddenly the woman saw that the forest on the shore -seemed to be coming nearer and nearer, and then she saw the hook and line and Ongwe -Ias at the other end of the line. She screamed to Hodadeñon to break the hook. This -he quickly did and they were again free; thereupon they speedily paddled back to the -middle of the lake. Then Ongwe Ias, in a great rage, screaming, “You shall not escape -from me,” started to run along the bottom of the lake toward his intended victims; -but at the moment he was at the bottom Hodadeñon said, “Let there be ice all over -the lake so thick that nothing can break through it, and let our canoe be on the top -of the ice.” -</p> -<p>When Ongwe Ias thought that he was under the canoe he sprang upward toward the surface -with all his might, striking the ice with such force that it cracked all over the -lake. The force of the blow crushed the head of Ongwe Ias, so that he died. -</p> -<p>At once Hodadeñon willed that the ice melt away as rapidly as it had formed. When -the ice was gone he and his sister paddled to the shore. On landing, they traveled -on homeward. When they reached home they entered the lodge by the western doorway; -then going around by the way of the south to the eastern side, Hodadeñon took his -sister to the last couch, which was at the northwestern corner, where he seated her. -The family was now complete and happy. -</p> -</div> -</div> -<div id="s42" class="div2 section"><span class="pageNum">[<a href="#xd30e919">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">42.</span> <span class="sc">The Uncle and His Nephew</span></h3> -</div> -<div class="divBody"> -<p class="first">An uncle and his nephew lived together in a bark lodge in the woods. They had no neighbors. -</p> -<p>The uncle went every day to hunt and to dig wild potatoes. During the day and evening -the boy sat by the fire and parched corn to eat. Though the uncle brought home plenty -of good potatoes, he gave his nephew only small, poor ones to eat. -<span class="pageNum" id="pb224">[<a href="#pb224">224</a>]</span></p> -<p>The nephew wondered why they were always alone, so he asked his uncle whether there -were other people living in that region. In reply the uncle said: “Far off in the -west there are people powerful in sorcery, who took all our tribe captive except us -two. This is the reason we are alone and have no neighbors.” -</p> -<p>Then the boy wondered why his uncle gave him such small, poor potatoes to eat. He -saw his uncle put large ones into the pot, but in the morning only small ones were -left. So one night the nephew made a hole in the skin cover under which he slept, -to watch his uncle. Toward midnight he saw his uncle get up and strike a light, and -then going to an old couch in the corner of the lodge, in which no one seemingly slept, -raise the top and call out a young man, who was beautiful to look upon, strong, and -active. Both the uncle and the strange young man sat down by the fire. The potatoes, -covered with moss, were simmering over the flames. The uncle uncovered them, picked -out the best for his nephew, and brought him also meat and other food. After they -had eaten heartily, the uncle sang and kept time for the young man with a turtle rattle -while the latter danced. The little boy looked intently all the time at the young -man, saying to himself, “I suppose that is my brother; now we will have some fun.” -After the young man had finished dancing the uncle put him under the couch again and, -banking the fire, lay down on his own couch. -</p> -<p>The next morning, as soon as the uncle had gone to hunt and to dig potatoes, the little -boy went to the couch, and raising the corner of the cover, said, “Come out! come -out here! brother, to me.” “Oh, no!” said the young man, “I can not go out in the -daytime; those women off there in the west, the Wadiʻoniondies, would hear me.” “Oh, -never mind; they will not hear you,” said the boy. “Oh, yes; they will hear me, and -the moment I come out they will carry me off. They do not know now that I am here, -but the moment I make a noise they will hear it and will come for me.” The little -follow teased and begged so hard, however, that his brother came out at last. After -eating together, one danced and then the other, until at last the young man heard -the women calling in the distance, “<i>Ween, Ween</i>.” Instantly the elder brother, jumping under the couch, covered himself. -</p> -<p>All this time the little boy kept shaking the rattle and dancing with all his might. -Soon two women appeared from the west, sailing in a canoe through the air. “Oh! where -is he?” cried they. “Your brother! where is he?” said one of the women. “I have only -an uncle, who is old. He is now off hunting,” said the boy. “There is somebody here -with you in the lodge,” said one of the women. “Oh, no!” said the boy, “I am alone.” -“Oh! you little rogue, you lie,” said the woman. “If I should lie, that is my business,” -answered the <span class="pageNum" id="pb225">[<a href="#pb225">225</a>]</span>child. “Well, we will let you off this time, but you shall suffer if you lie again -to us.” -</p> -<p>In the evening when the old uncle came home, he inquired what he had been doing. “Have -you found a brother?” he asked. “I have no brother, have I?” asked the little boy. -“Was not there anyone here to-day?” queried the uncle. “No,” said the lad. “Well, -what did those women come for? I heard them,” said the uncle. “There was no one here,” -said the child. The uncle said no more. -</p> -<p>The next morning, when going off to hunt, the uncle said, “You would better go out -of doors to play, instead of turning everything upside down in the lodge; go out of -doors to play.” His uncle had scarcely disappeared when the boy ran to his brother, -begging him to come out, until at last he did so. Again they amused themselves; but -in the midst of the dancing the elder brother heard two of the women coming. “Now,” -said he, “I must go; there is no use to hide or to deny that I am here. I must go.” -Presently the two women arrived in their canoe, which, grazing the top of the lodge, -came to the ground. The elder brother got into the canoe, and away they went to the -west. -</p> -<p>When the uncle came home at night he was bowed down with grief, for he knew what had -happened. He sat down, crying bitterly. “Oh! do not cry so, uncle,” said his little -nephew; “do not cry; I will go and bring him back.” Running out quickly, he gathered -a lot of red-willow twigs, from which he scraped the bark. On throwing this into the -fire straightway a thick column of smoke rose and shot off toward the west. Jumping -into the smoke, the boy was borne away after his brother. He overtook the canoe when -it was about halfway to its destination in the west. The youth in the canoe knew that -his little brother was following to rescue him. One of the women was sitting in the -bow of the canoe paddling, while the other sat in the stern steering. The young man -turned to look at his little brother, whereupon one of the women in the canoe struck -him on the side of the head with the paddle, crying out: “Sit still! do not look around.” -As she struck him he turned his head slightly, so as to look again; he saw that his -brother, on noticing the blow, sprang forward and jumped into the canoe, shouting: -“Do not strike my brother.” Then he cried: “Let this boat turn around and take my -brother home.” Instantly the canoe, turning around in spite of all that the women -could do, sailed back faster than it had come. -</p> -<p>As they were nearing the uncle’s lodge the women begged the little boy to let his -brother go with them, saying: “We will give you whatever you wish, only let him go.” -He thought of what he might ask in payment for letting his brother go again. Then -the <span class="pageNum" id="pb226">[<a href="#pb226">226</a>]</span>young woman inquired: “Is there anything we might give to induce you to let him go?” -He said: “Yes; if each of you will give me her sexual organ for a moccasin, I will -let him go.” On their consenting, he cut out with his knife what he wanted and put -the moccasins on his feet; they fitted well. Immediately he was at home. -</p> -<p>In answer to his old uncle’s inquiry he said: “I brought my brother home, but let -him go again; the women gave me these beautiful moccasins to get him back. I can do -everything with them.” After a few days the little boy had such power because of his -moccasins that he told his uncle how the women were tormenting his brother, and that -he was resolved to rescue him. Bringing a lot of red-willow twigs, he scraped off -the bark, which he threw on the fire. Then jumping into the rising smoke, he shot -off toward the west, where he came down at the edge of a clearing in a great wood. -Just opposite, at the other end, was a Long Lodge, and at the right hand, at the edge -of the wood, was a small lodge, in which a grandmother lived with three grandchildren, -a boy and two girls. -</p> -<p>After thinking a while, he said, “I will go over to the little lodge.” Going there -he met a boy of his own age and size, just like himself in every way; half of his -hair (the crown) was black and half (the sides) red. “Oh! how do you do?” said the -strange little boy. “Who are you? You must be my brother?” The boys looked at each -other, and seeing that they were just about the same size they became brothers. “Now, -you will come and live here with me, little boy,” said the lad; “I have two sisters -and a grandmother; my grandmother has gone out.” -</p> -<p>When the old woman came home the little boy said, “I have a brother here; he is going -to live with us.” “How could he live with us, we are so poor?” said the grandmother. -“I think he can; he is poor himself and will be satisfied with what you have to give -him,” replied the lad. At last she consented to let him stay. The other boy, drawing -near the old woman, asked: “Are you going to the chief’s lodge? Have you heard what -is going on there?” “Oh, yes!” said the old woman; “the chief’s two daughters brought -a man from the east, from that great wampum people; they hung him up last night and -made him cry. His tears are wampum. Tonight they will do the same thing.” “Can we -not go over there?” asked the boy. “I suppose so,” said his grandmother; “I will get -some wampum.” -</p> -<p>When evening came the old woman, her grandchildren, and the little boy went to the -Long Lodge. The people had already assembled, and the man was hanging from a post. -The two sisters were sitting on couches, one on each side. The boy said to his friend, -“Now we will get some dry rushes to light the pipes of the chiefs and of the people -standing around, if they will let us in.” -<span class="pageNum" id="pb227">[<a href="#pb227">227</a>]</span></p> -<p>When the old woman came to the Long Lodge she asked whether she might not have a chance -to get some wampum. They asked the chief, who said, “Yes; she is a good woman. Let -her have a chance, too.” “My little grandson and his friend,” said the old woman, -“will come in and carry lights to those who want to smoke.” “Oh, yes,” said the chief, -“let the little boys come.” -</p> -<p>As they went into the lodge the young man who was tied to the post smiled when he -saw his brother. All who saw him wondered what the man was smiling at. Presently the -chief gave orders to apply the firebrands. Thereupon they burned him on one side and -then on the other; he cried bitterly, and as the tears fell they turned into wampum -beads, falling in a shower. All the people ran to collect the wampum, and the old -grandmother got some too. After the man had cried a while they rested and smoked.<a href="#n84" id="n84src" class="noteRef">84</a> When the order was given to begin the torture a second time, the little brother gave -one moccasin to his friend and kept the other himself. As they were about to begin -the burning he said to the boy, “Now stick your foot into the fire.” When he did so, -one of the sisters screamed, as though in the agony of death, and never stopped until -the boy took out his foot. All the people wondered what was the matter, but she would -not tell. -</p> -<p>Again, as they were going to apply the fire to the man, the little nephew put his -foot into the fire and the other sister screamed in terrible pain. After they had -gotten some wampum and rested, the boy said, “Let them all sleep soundly.” His grandmother -and the little boy went outside with his friend, and the grandmother said, too, “Let -them all sleep soundly.” When all were asleep the lad cut down his brother, whom he -took outside; then, walking around the lodge, he said, “Let this lodge be turned into -flint and let it become red-hot.” At once this came to pass and all within the lodge -were burned up. “Now,” said the boy, “I think you would better come home with me, -grandmother; you would be a good wife for my uncle.” -</p> -<p>All went to the uncle’s lodge, where they found him crying for his lost nephew. He -had been tormented by foxes, who had knocked at the door, saying, “We have come, uncle.” -After the nephews and the rest of the company had come into the old uncle’s lodge, -a fox who did not know of the new arrivals knocked at the door, saying, “Uncle, I -have come.” “Let him in,” said the boy, while all hid themselves. On coming in the -fox ran toward the fire to get ashes to throw into the old man’s face, but the boy -caught him. Saying, “Oh, you rascal! I will fix you now,” he tied together the fox’s -forelegs with a bark rope and hung him up; thereupon the tears came out of his eyes, -his face and—[Here the story ends abruptly.] -<span class="pageNum" id="pb228">[<a href="#pb228">228</a>]</span></p> -</div> -</div> -<div id="s43" class="div2 section"><span class="pageNum">[<a href="#xd30e928">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">43.</span> <span class="sc">Hinon Saves a Woman from Suicide</span></h3> -</div> -<div class="divBody"> -<p class="first">In a certain village a young man and a young woman were married. Soon after their -marriage they set out on a hunting expedition. After traveling some distance they -came to a dense wood, where they stopped and built a brush lodge. Every morning the -young man, leaving his wife at the lodge, always with the warning not to sleep during -the day, went out in pursuit of game. -</p> -<p>One afternoon, coming back earlier than usual, the young man found her asleep. He -saw a great rattlesnake among the skins on which she lay. While trying to pull the -snake away, it disappeared into her body through her pudendum. When she awoke the -young man, without saying anything of what had occurred, proposed that they should -go back to the village, as he was tired of hunting. On reaching home, he told his -wife to go her way and he would go his. -</p> -<p>Not long after this she married another man. On the following morning her new husband -was found dead. She soon married still another man, who was also found dead on the -morning after the marriage. Her people then resolved to find out from the first husband -why he had put her away. After much persuasion he told them why, saying, “While hunting -I often asked her never to sleep in the daytime, but one afternoon on returning to -my camp I found her asleep; there was also a rattlesnake in the bed, which, when I -tried to drive it away, disappeared into her body.” -</p> -<p>The mother of the young woman told her what they had heard from the first husband. -She was so ashamed and troubled that she determined to kill herself by going over -Niagara Falls. Getting into her canoe a mile or so above the Falls, she pushed out -into the middle of the river. The mother followed her, but too late to stop her daughter. -As the canoe neared the Falls the latter, lying down and covering her face with her -mantle, disappeared over the brink. But Hinon, who dwells under the Falls, taking -the young woman from the water, carried her to his home, where he prepared medicine -which he gave to her; then, looking at her, he raised her by the shoulders and let -her down on her feet. The second time he did this a dead snake dropped out of her -person on the ground. Hinon said, “I am glad to see this snake. Now I shall have something -to eat.” Roasting the snake on the hot coals of his hearth he ate it. -</p> -<p>The young woman lived with Hinon for some time. As she could not eat his food, he -often brought ears of corn, saying, “Here is some corn from your mother’s field.” -Then he would bring a roasted squash with the words, “I brought this from your mother’s -coals,” having taken it from her fireside. -<span class="pageNum" id="pb229">[<a href="#pb229">229</a>]</span></p> -<p>They lived in this way until the woman was far advanced in pregnancy. Then Hinon said -to some of his companions, “It is now time to deliver this woman to her mother. You -must take her only to her mother’s field.” So, taking her to the field, they left -her. Soon she heard some one crying, and then she saw her mother. The mother was frightened, -but she stopped crying and called out, “Are you in your natural life?” The young woman -assured her that she was, and together they went to the mother’s lodge. Not long after -her arrival there the young woman gave birth to a boy. -</p> -<p>When the boy was large enough to run around they often heard Hinon coming, and then -it would rain very hard. The boy would go out into the storm and he would be gone -some time, but when he came back he would be perfectly dry. At last he said, “The -next time my father comes I shall go away with him, and not return.” So he went and -he was never seen again; but he is always with his father, and it is he who thunders -in the sharp voice of a young man. -</p> -</div> -</div> -<div id="s44" class="div2 section"><span class="pageNum">[<a href="#xd30e937">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">44.</span> <span class="sc">The Crawfish and the Raccoon</span></h3> -</div> -<div class="divBody"> -<p class="first">The chief of the Crawfish settlement one day told his people that he was going about -to inspect things and to see if the Ongwe Ias was around. -</p> -<p>Starting out, he went to every lodge; he found that every one was in and well. On -his way home, as he was walking along the edge of the water he found what he judged -to be the body of Ongwe Ias. “Oh! this is good luck,” said he; “I will go and tell -all the people to come to see Ongwe Ias lying here dead.” So he invited all to turn -out and see their enemy, whom he supposed was dead. -</p> -<p>The whole multitude came and saw the Ongwe Ias lying on the ground with his face black -and covered with flies. One of them went up and pinched his lips hard, but he did -not move. Then saying, “We will sing a song of rejoicing,” they formed in a circle -around the Ongwe Ias to dance. While they were dancing and singing, all at once their -enemy, the Ongwe Ias, springing up, ate the whole tribe except two or three who escaped. -The Ongwe Ias knew the fondness of the Crawfish for dead meat of any kind, so his -ruse was successful in providing him with a meal. -</p> -</div> -</div> -<div id="s45" class="div2 section"><span class="pageNum">[<a href="#xd30e947">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">45.</span> <span class="sc">The Race Between the Turtle and the Bear</span></h3> -</div> -<div class="divBody"> -<p class="first">There was once an old man going along slowly but surely by himself. After traveling -some distance he met another man, who asked him, “Where are you going?” “Oh, I am -going east to see the people,” the old man replied. “You will never get there; it -is so far away, and you are too fat for the road,” answered the stranger. Thereupon -they parted company. -<span class="pageNum" id="pb230">[<a href="#pb230">230</a>]</span></p> -<p>Soon the old man met another person, a slender young man, who asked, “Where are you -going?” “I am going to the east to see how people live in that region,” answered the -old man. “You can not get there; you are too fat, and so you can not travel so far,” -said the young man. “How do you keep so fat?” “Well, when I come to a village and -find people lying around, I bore a hole in each one I like and suck the fat out; that -is the way to get fat,” said the old man. “I must try this plan. I am so lean that -I must try to get fat,” said the other. -</p> -<p>Each went his own road. Soon the thin man came to an opening, or clearing, in the -forest, where he found an animal lying asleep at the edge of the woods. Crawling up -to it carefully he tried to make a hole in its body near the tail, in order to suck -out the fat. But the animal, springing up, hit him a great blow with his heels and -ran off. “I shall pay that old man the next time I meet him,” said the slim man. -</p> -<p>Going on farther he met the fat old fellow again. “How do you get so fat?” asked the -slim man. “Oh, I do it by eating fish,” said the old man; “I put my tail through a -hole in the ice, and when a fish bites I pull him out and eat him. That is how I get -fat.” “I will try that plan,” said the slim young man. He went on until he came to -where there was a good place to fish. Making a hole in the ice, he stuck his tail -through and waited until it was frozen in; then he pulled until his tail came off. -</p> -<p>The young man went on his way and was magically changed into another kind of person -through losing his tail. He traveled around until the next summer, when again he met -the old man. “Where are you going?” he asked of the latter. “I am going east,” said -the old man. “You will never get there; you are so fat you can not travel fast enough. -You would better run a race with me.” “Very well,” said the fat man; “you may run -on land but I will run on water. We will run to-morrow.” -</p> -<p>The fat man collected a great number of his people, whom he posted in the river all -along the course to the starting place, telling each one to stick up his head when -the land runner had come almost up to him. As was customary in the contests of great -sorcerers, the wager in this race was the head of the loser. -</p> -<p>The racers started. The slim young man ran with all his might, but every little while -the fat man, as he thought, stuck his head out of the water in advance of him. When -he returned to the starting place the fat man was there before him. “You have won -the race,” said the young man. “Of course I have,” said the fat man, and seizing the -young fellow by the neck he led him to a stone where he cut off his head. -<span class="pageNum" id="pb231">[<a href="#pb231">231</a>]</span></p> -<p>Then the fat man’s friends, all coming out of the water, went to the starting place. -When they looked at the dead land runner they said: “Oh, what a fool! Oh, what a fool!” -</p> -<p>Now, the old man, the water runner, was a mud turtle. The land runner was a bear, -but he had been a fox until he lost his tail in the ice. Bears are all stub-tailed -since the fox lost his tail in the ice. -</p> -</div> -</div> -<div id="s46" class="div2 section"><span class="pageNum">[<a href="#xd30e956">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">46.</span> <span class="sc">The Woman Who Became a Maneater Through the Orenda of Her Husband’s Dogs</span></h3> -</div> -<div class="divBody"> -<p class="first">There was once a man who, in company with his wife and little daughter, went hunting -in a distant region. Having arrived at his destination, the man built a brush lodge -in the woods. Every day he went in pursuit of game. -</p> -<p>The man had three dogs, who were his brothers, and of whom he was fond. He shared -his food with them and felt bad if they were ill-used. When he left them at home he -always told his wife to feed them well and to take good care of them, but in spite -of this she abused the dogs; no matter how long he was away, she would give them nothing -to eat. At last, the smallest of the three dogs told the man how badly they were treated, -saying, “Our sister-in-law never gives us anything to eat; whatever she cooks, she -herself eats; if you will watch her, you will see how it is.” When her husband was -around the woman was kind to the dogs in order to deceive him. The little dog, however, -told him all that happened in the lodge while he was away hunting. -</p> -<p>Now, the little dog was fond of good things; so one night he said to his brothers, -“I will get some food without asking, if only you will help me.” He had noticed that -the woman kept food for herself, which she hid under the skins on which she slept, -and had seen her hide there a skin bag of roasted corn. He said further to his brothers, -“You are large and strong and can get it while she is asleep.” “No,” said the large -dog; “we are heavy and awkward, and we would only awaken her; but you are light and -small, and so can lie down by her without being noticed.” “Very well; I will try,” -was the little dog’s answer to this. -</p> -<p>So at midnight, when all were sound asleep, the little dog, making his way to the -bag of roasted corn hidden under the woman’s head, pulled it carefully until he got -it out. The large dogs had drawn the door flap aside for him, and all three, well -pleased, ran off toward the spring, where they could obtain water to wash down the -roasted corn. The little dog said to one of his brothers, “You can carry the bag now.” -In taking it he tore it open, when they found it was merely a pouch of roots, bark, -and leaves instead of a bag of corn; so they had got into trouble for nothing. Then -the large dog said, “The safest way for us is to carry this bag back, and you who -got it <span class="pageNum" id="pb232">[<a href="#pb232">232</a>]</span>must return it.” So, taking it back, the little dog placed it with the torn side down, -near the woman’s head. The next morning when the woman shook the skins she found the -pouch torn and laid the blame on the mice. -</p> -<p>A few days after this the little dog said to the man, “We are going to punish our -sister-in-law for the bad treatment she gives us.” The man decided that he would say -nothing, and that they might punish her if they wished. The next morning he said to -his dogs, “You must stay at home, for I shall be away all night.” After he had gone -the woman began cooking, and the little dog watched all her movements. When she took -the meat down his mouth watered for a piece of it. The dogs sat around watching her -as she cut it up, but she did not give them even a mouthful. It so chanced that she -cut her finger badly and was not able to stanch the bleeding. In attempting to do -so she even thrust the finger into her mouth and began sucking it. She found that -she liked the taste of her own blood, and later even the meat she was cooking did -not taste so good. So she sucked all the blood out of that finger; then she cut another -finger and sucked that, for she had forgotten all about the cooking. Next she cut -one arm and sucked it, then the other; then one leg and then the other. Finally, when -she had sucked all the blood out of her body, she cut off her flesh, piece after piece, -and ate it. The dogs sat around watching her, and her little girl also was looking -on. After she had eaten all her own flesh she seized her daughter and, though the -child cried and begged for mercy, the unnatural mother, paying no heed to her pleadings, -killed her and ate her. -</p> -<p>Then the woman ran off in the direction her husband had taken. Suddenly the hunter -heard something behind him. Turning, he saw the little dog, who said to him: “I have -come to tell you that your wife has become a man-eater; she has eaten the flesh off -her own body and has eaten your child, and is now on your trail. We must run for our -lives. We will go to the settlement and you must tell the people to leave the place -and run, for one is following us who will devour them all. Those who believe you will -escape, but those who do not will die. We must run with all speed, for she is following -us fast.” -</p> -<p>Now, it was through the orenda of the dogs and their influence that the woman had -become a man-eater. -</p> -<p>When they reached the settlement, the man told the people of their danger. Some escaped, -but the woman quickly ate all who remained. Again she followed on her husband’s trail. -The little dog told the man when the woman reached the settlement, and soon after -said, “Now do your best, for she is coming with greater speed than before; we are -near a large river.” The fugitives reached the river and the man, making a small raft, -quickly got on it with his <span class="pageNum" id="pb233">[<a href="#pb233">233</a>]</span>dogs. He was in the middle of the stream when the woman reached the bank and called -out, “Your flesh is mine. I am going to eat it.” Thereupon she made a great leap with -the intention of landing on the raft, but missing it, she was drowned. After the fugitives -had crossed the river and had given thanks for their escape, the little dog said, -“We shall soon come to a village, and you must do my bidding.” -</p> -<p>When they came to an opening or clearing in the forest they saw near by a wretched-looking -lodge, and the little dog said, “We are going there; a couple of poor old people live -in that lodge.” On entering, the hunter asked the old man of the lodge whether he -could stay with him for a short time. The old man answered: “It is difficult to grant -your request. We have as much as we can do to live ourselves.” “It is true,” said -the man, “you are very poor; so are we. I am not in search of a good home. I am looking -for people in my own circumstances.” “Very well,” said the old man, “you can stay -with us, but the chief of the place knows already that you have come; he has great -magic power and I am afraid that he will take your life.” -</p> -<p>Some time passed. Every night the old man would spend a long time in relating the -history of the chief and the people. As the visiting man was a good hunter, he brought -in much game and soon the old man’s lodge was full of meat. After a while the old -man said, “We have decided to adopt you, and you shall be one of our children.” -</p> -<p>The chief knew that there was a stranger in the place, and the old man said: “He will -be here in two days; he is coming to see who is with us. He will tell you that he -is your uncle, and will challenge you to a foot race. You must ask for two days’ time -for preparation.” “Very well,” said the man, and as usual he started off to hunt. -His dog seemed to know where all the bears were. When he had killed as many as he -wanted he went home. The old man said, “The chief has been here, and he challenges -you to a foot race.” -</p> -<p>When the time came for the race, the old man and his wife and granddaughter started -for the race course. The man had said to him, “I will come as soon as I can make my -preparations.” The second dog volunteered to take the man’s place in the race, but -the little one said, “You stay at home and I will do the hunting”; and to the man -he said, “Take off your garments and let me have them.” When the dog had put on the -garments, he looked just like the man. The other dog said to the man, “We will go -off hunting while he is doing the running.” The hunter and the dog were very happy, -for they knew that their little brother would win the race. -</p> -<p>When the people had assembled on the race course and the old man saw his supposed -son coming, he said, “See how well our son is prepared <span class="pageNum" id="pb234">[<a href="#pb234">234</a>]</span>for the race.” They saw no difference whatever between the person before them and -their adopted son. There were many people present, for the village seemed to be very -large. Meanwhile the hunter who had accepted the challenge was off in the woods. One -of the dogs said to him, “They are now ready to start. They have started.” Though -far off in the woods, the dogs seemed to see everything. All at once they called out: -“<i>Owe! Owe!</i> Our brother has won the race. Did we not tell you that he would never be outrun? -Now we may as well go home.” So they started homeward. They had been at the lodge -but a short time when the runner came in, and, taking off the garments of the hunter, -who then put them on again, the three dogs laid down by the fire. -</p> -<p>It is said that during the race the chief, seeing that he was outstripped, threw a -horn after the dog-man, which stuck into his foot. While the dog-man was trying to -pull out the horn, the chief passed him, calling, “What are you doing there? Get up!” -By the time the dog-man had drawn the horn out of his foot, his enemy was near the -goal. But, springing up, he threw the horn at his enemy; it stuck into the chief’s -foot, causing him to fall to the ground. Then the dog-man ran ahead, calling out, -“Why do you not get up? You can not sit there and beat me.” But before the chief could -pull out the horn, the dog-man had passed the goal. -</p> -<p>When the old man came home he said to his son, “I thank you for outrunning your enemy; -there has never been anyone to outrun him; all have been beaten. Since the wager was -heads, you can take his life whenever you wish.” Then he asked the man whether he -had done his best. “No,” said he, “I used about half my strength.” “Very well,” said -the old man; “he has another game to propose; he will never stop proposing trials -of strength, skill, or speed until he has taken your life. To be beaten this time -makes him very angry; in two days he will challenge you to play ball with him.” “All -right,” replied the man, “I am ready to meet him.” -</p> -<p>In two days they saw the chief coming, and as he entered the lodge, he said: “I am -sick for a game of ball, and I challenge you to play a game against me; you won in -one game, so now try another. I will wager all I have, and if you win, you shall be -chief in my place.” The man replied: “I also am sick from lack of amusement and I -accept your challenge. I have never met the man who could beat me in a game of ball. -But give me time. You have come unexpectedly, and I must make a ball club.” “Very -well,” said the chief, going away. -</p> -<p>The bent ball club the hunter hung up to season, and the old man made strings; the -next day they netted the club. They were ready just in time to go to the ball ground. -The time appointed for the game was at midday, and the old man and woman said, “We -shall <span class="pageNum" id="pb235">[<a href="#pb235">235</a>]</span>now start.” “Very well; I shall come soon,” said the adopted son. Then the little -dog said, “Let it be our eldest brother who shall take part in this game.” So the -man removed his garments, and the dog put them on; there he stood, looking just like -the man. The little dog said, “We shall surely win the game.” The hunter and the other -dogs went to the woods to hunt, while the dog-man went to the ball ground. -</p> -<p>The chief was on the spot watching impatiently for the man. At last he saw him coming, -with his long hair tied back; he carried his club well and looked splendid. The old -man, supposing it was his son, said: “Now, you must use all your strength and must -not be beaten.” The dog-man saw that his antagonist was walking around in the crowd, -with a very proud and haughty manner. The dog-man seemed very mild and without strength -enough for the game. -</p> -<p>Seeing that it was time to begin, the people fell back and gave room to the players. -When the word was given the players came forward, and the chief said: “I will take -my place on this side.” “No; you shall not,” said the other; “you gave the challenge, -and I will choose my place.” The chief had to yield, the dog-man choosing the side -the chief wanted. They then began to play. “Now,” said the little dog to the hunter -in the woods, “our brother has begun the game, which will be a very close contest.” -Soon he said: “The chief’s ball has missed the goal; they play well; our brother has -caught and sent the ball back. Oh! now he has won an inning. They will play one more -inning.” All at once he called out: “They have begun again. It is a very close game. -Our brother is having all he can do. We may be beaten, however.” Then he called out: -“<i>Owe! Owe!</i> Our brother has won the game. You are chief, and all the old chief has is ours.” -</p> -<p>As the dog-man had won two straight games, he caught the chief by the hair and cut -his head off. Many of the people thanked him. They said that the old chief had never -spared them; that when he had been the loser he had always given the people up to -slaughter and saved his own life. The winner seemed to have won many friends among -those who witnessed the game. The little dog said: “Now we shall go home.” They had -been there but a short time when the ball player came in; giving back the man’s garments, -he immediately became a dog again. -</p> -<p>When the old people came into the lodge they thanked their son, saying: “You have -done more than anyone else was ever able to do before. You are the chief now.” As -they praised their son they did not know that it was a dog that had done the work. -</p> -<p>The next morning the little dog said: “Let us go to live in the chief’s lodge.” So -the hunter, with the old man and his family, <span class="pageNum" id="pb236">[<a href="#pb236">236</a>]</span>moved into the new lodge. All the old chief’s things had been left in their places, -as they were part of the wager. Now, as the dogs were so full of orenda, he became -a great chief and had much power and influence among the people. -</p> -<p>[The narrator of the foregoing story said: “It is true that whenever a person loves -a dog he derives great power from it. Dogs still know all we say, only they are not -at liberty to speak. If you do not love a dog, he has power to injure you by his orenda.”] -</p> -</div> -</div> -<div id="s47" class="div2 section"><span class="pageNum">[<a href="#xd30e965">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">47.</span> <span class="sc">Ganyadjigowa</span><a href="#n85" id="n85src" class="noteRef">85</a></h3> -</div> -<div class="divBody"> -<p class="first">There was a man named Ganyadjigowa who lived in a lodge on a bay opening into a lake. -One morning he went out in a bark canoe to fish, but catching no fish he came home -and put the canoe away. Soon after this he said, “Well, I must go somewhere,” so he -walked along the shore of the lake until he came to its outlet, where he saw a lodge, -which he entered. Finding no one at home and seeing plenty of meat, he ate what he -wanted, and was starting off with a supply when he saw somebody with a big load of -meat coming up from the lake. This was an old man named Twentgowa. They met and greeted -each other, Ganyadjigowa saying, “I came to visit you; I have been in your lodge.” -“Well, come back with me,” said Twentgowa.<a href="#n86" id="n86src" class="noteRef">86</a> “No, I must go on,” said Ganyadjigowa. “Come again,” said Twentgowa. -</p> -<p>Ganyadjigowa did not go back, because he had stolen some of the meat. He swam across -the outlet of the lake, and, keeping along the bank, he soon saw another lodge. Peeping -into it he saw a large family—two old people and their children; these were Hongak -people. After standing a while he thought, “I will go in,” and he did so. The inmates -greeted him with, “Where do you come from?” “From the other side of the lake,” answered -Ganyadjigowa. “What do you come for?” they asked him. “Oh! to look around; it is so -pleasant to-day,” Ganyadjigowa replied. “How far will you go?” he was asked. “Around -the lake,” he answered. -</p> -<p>The two men became good friends. Then Hongak<a href="#n87" id="n87src" class="noteRef">87</a> said, “I must go with you, my friend.” “Very well,” said Ganyadjigowa, and they started -along the shore. At midday they came to the mouth of a river and Ganyadjigowa asked, -“How can we cross the river?” “Let us swim,” said Hongak; “I suppose you know how -to swim.” “Very well, indeed,” said Ganyadjigowa. So they swam across the river and -then walked on till they saw a rock, then many rocks. As they went along the path -grew narrower and narrower. Hongak was ahead. Ganyadjigowa picked up a stone, and -tying a bark string around it hung it on Hongak’s back, so that he could not walk, -for he kept slipping back. Ganyadjigowa said to him, “Go on! I am in a hurry. I want -to get home before dark.” “Let me go, then,” <span class="pageNum" id="pb237">[<a href="#pb237">237</a>]</span>said Hongak; “do not pull me back.” “I am not pulling you back,” replied Ganyadjigowa; -“I will go ahead if you like. Wait and I will pass you.” -</p> -<p>When Ganyadjigowa got ahead, he said, “Now, come on!” Hongak could not go, for he -was unable to walk. Ganyadjigowa went on, leaving him behind. The path grew narrower -and narrower until he came to a place where there was not room to walk, and he thought, -“How am I to get by these rocks?” The name of this place was Heiosdenoon (“the rocks -go to the water”). -</p> -<p>Here Ganyadjigowa resolved to go back, but there was not room to turn around. Then -he said, “I must go backward.” After a few steps in this way, he fell into the water -and went under. When he thought he was past the rocks he came out of the water and -walked on again. The sun was near the horizon and he thought, “When shall I get home?” -It was soon dark. Finding a hollow tree, he crawled into it. -</p> -<p>Not long after this Ganyadjigowa heard footsteps in the leaves outside. The sound -stopped at the tree. Ganyadjigowa kept very still. A voice said, “Well, you are sleeping -in here?” “Yes; I am,” replied Ganyadjigowa. “I want you to come out and talk with -me,” was the challenge. Ganyadjigowa crawled out. There stood Hongak, the man he had -left behind. “Well,” Hongak asked, “do you know who I am?” “Why are you angry? I thought -you wanted to stay. I urged you to come but you would not,” said Ganyadjigowa. Hongak -said: “No. You did something to make me stop. Look at my back.” The feathers were -all off where the stone had been secured. -</p> -<p>Now Hongak began to fight with Ganyadjigowa, who soon ran away, for he did not want -to fight. Speedily overtaking him, Hongak began to fight again. Ganyadjigowa now grew -angry. They fought till dark the next day. “Let us rest,” said Ganyadjigowa. “Well, -you stay here; I will be back to-morrow,” said Hongak. As soon as Hongak was out of -sight Ganyadjigowa ran away. Coming to a river he decided to try to swim, but the -water ran too swiftly. He was carried downstream into rough water, where he could -not help himself. In the water was a stone against which he was driven; he thought, -“Now I am going to die.” He was on the stone all night. -</p> -<p>Hongak came back in the morning and, not finding his enemy, tracked him to the water. -Then, saying, “I will catch him,” he went into the water and tried to swim. But the -water ran so fast that it carried him down to the stone where Ganyadjigowa was. Hongak -said, “I am going to die this time.” Ganyadjigowa heard someone talking, and he knew -who it was. Now he tried to get <span class="pageNum" id="pb238">[<a href="#pb238">238</a>]</span>away. After struggling a long time he freed himself and came to shore. Hongak became -filled with water and died. Then his body floated to shore, whereupon Ganyadjigowa -said: “Oh! there is my friend. Did he think he could kill me? I have more orenda than -he had.” Traveling on, Ganyadjigowa soon got home. -</p> -<p>One night he dreamed he was on the way to the west. Coming to a large opening and -looking around, he saw a Ganiagwaihe approaching from the southeast. He thought, “I -am going to die. That bear will eat me.” It came nearer and nearer. He went back and -farther back. Soon from the northwest came a Djainosgowa.<a href="#n88" id="n88src" class="noteRef">88</a> Ganyadjigowa continued going backward as fast as he could. At last the two animals -met and began to fight. He stood and watched them, wondering which would overcome -his antagonist. As they fought they drew near him. He began to go backward again until -he fell into a hole in the ground, with the two animals on him. Then he screamed: -“Hurry up! Help me! I am going to die under these terrible creatures.” Awaking, he -found himself alone with his skin blankets wrapped around him; he had rolled off his -couch to the floor. He said, “What a bad dream I have had!” -</p> -<p>Falling asleep again, again he dreamed of the same creatures, but thought they were -in the woods and belonged to him. He made them stand near each other, and, laying -a stick across them, he sat on it. Then he told the animals to go westward; they did -so, whereupon he said, “Oh, this is fun.” They reached the end of the earth very quickly. -Then he jumped off, saying, “Stay here until I come back.” He went south till he found -a lodge; going in, he saw a fine-looking old man. “I have come to see you; I am traveling -around the earth,” said Ganyadjigowa. “Where do you come from?” asked the old man. -“I came from the Great Lake,” replied Ganyadjigowa. “What do you travel for?” queried -the old man. “Oh, just to see how the earth is and what people are living on it,” -said Ganyadjigowa. “What is your name?” asked the old man. “My name is Ganyadjigowa,” -was the young man’s reply. “What is yours?” “My name is Djothowandon.<a href="#n89" id="n89src" class="noteRef">89</a> My master lives not far away. You must see him before you visit me,” was the old -man’s reply. -</p> -<p>Going in the direction pointed out, Ganyadjigowa came to a lodge standing on a big -rock. He stood by the rock, thinking, “How am I going to get up there?” Then he saw -a narrow ledge running around and around; following this, he came to the lodge. On -looking about he saw an old man sitting by the fire. They greeted each other, the -old man saying, “Why did you come here?” “Just to see all the world,” said Ganyadjigowa. -“Where do you come from?” said the old man. “I came from the Great Lake,” said Ganyadjigowa. -<span class="pageNum" id="pb239">[<a href="#pb239">239</a>]</span>“What is your name?” continued the occupant of the lodge. “Ganyadjigowa,” the young -man declared. “What is yours?” Ganyadjigowa asked in turn. “I am called Dagwanoenyent,” -said the old man. Then Ganyadjigowa said, “Will you let me visit you?” “Oh, yes! you -can stay with me as long as you like,” said the old man. “I will stay several days,” -said the visitor. -</p> -<p>One morning Dagwanoenyent asked, “Would you like to go down to see my servant?” “Yes; -I should like to go,” said Ganyadjigowa. They soon came to Djothowandon’s lodge, when -Dagwanoenyent said, “This is my servant’s lodge. Let us go in.” On going in Dagwanoenyent -said, “My servant is not at home. I believe he has gone to the southern end of the -world.” Dagwanoenyent said, “A very cross people live there. My servant is trying -to make them peaceful.” “Now you would better go home. Something will come and chase -you if you are down here at midday,” said the old man. “Very well,” said Ganyadjigowa, -starting after his animals. -</p> -<p>Soon, on seeing Dahdahwat<a href="#n90" id="n90src" class="noteRef">90</a> approaching, Ganyadjigowa tried to hide, but he could find no place of concealment. -Dahdahwat chased him, and, seizing him, threw him down and began to bite him. Ganyadjigowa -could not get away. He tried so hard that the sweat came out like rain. Then he awoke. -He was all wet and the sun was pouring in on him. He felt sad and worried about his -dreams. About noon, becoming hungry, he said, “I must take my canoe and try to catch -some fish.” He went far out into the lake, keeping a sharp lookout for fish. Seeing -one, he jumped overboard after it, but could not find it. On seeing another he dived -again—once more, no fish. He looked down again. Yes; there it was. He looked and looked. -Then he found that there was a fish on the right side of his canoe, the shadow of -which was visible down in the water. He caught the fish, and after eating it started -to go home, but he was far out in the lake and did not know which way he had come. -He made way very fast, however, in the right direction, as he thought, and reached -the shore, but saw no lodge. -</p> -<p>Leaving his canoe, he walked toward home, as he supposed. He walked all day until -night. Then he saw a hut in the woods. Going near it, he stood and listened. There -was a man talking in the hut, who said: “This is the way to get great magic power. -I know all about what to do to get great magic power, and I can show anyone who comes -here. I know the whole world and I can give magic power to whomsoever wants it. I -wish Ganyadjigowa would come. I could show him how strong magically I am. He thinks -he is the strongest man under the Blue Sky.” Ganyadjigowa thought, “Why does he say -this? Does he know that I am the strongest? I have been all over the world” (he had -only dreamed that he had been). He still listened. Gaasyendietʻha<a href="#n91" id="n91src" class="noteRef">91</a> (for this was the name of the old <span class="pageNum" id="pb240">[<a href="#pb240">240</a>]</span>man) continued: “I am the greatest runner and the greatest flyer in the world. I can -make light go through the world. I have greater strength magically than anyone else. -For several years the Duck people tried to chase me. I killed them all. I am the man -appointed many, many years ago to be chief of all the people under the Blue Sky.” -Ganyadjigowa said: “I would kill that man if he followed me. He must be crazy. He -talks to himself all the time.” -</p> -<p>Then Ganyadjigowa, entering the lodge, said, “You are talking about me, are you not?” -“Oh, no,” replied the strange man. “Well, I will go. I thought you were talking about -me,” repeated Ganyadjigowa. -</p> -<p>Going outside the hut, Ganyadjigowa picked up two stones and striking them together, -said, “I would do that way with that man if he came after me.” Gaasyendietʻha, coming -out of the hut, asked, “What are you saying?” “Oh, I was saying this is the best friend -I have,” declared Ganyadjigowa. “What did you say about the stone?” asked Gaasyendietʻha. -“I said when my friend traveled he had to carry these stones, and if he went into -the water he had to throw them away,” declared Ganyadjigowa. -</p> -<p>Half believing what was told him, Gaasyendietʻha went back into the lodge. Ganyadjigowa -laughed and laughed, thinking, “Oh, what a fool he is! He believes what I say.” Then -he went into the hut again. Gaasyendietʻha said, “Why do you come here? Why do you -not go home?” “Oh, I want to visit you until to-morrow morning,” said Ganyadjigowa. -“No, I do not want such a man as you are around,” declared Gaasyendietʻha. “I will -not trouble you. I will not chase you,” said Ganyadjigowa. “Go on home! I do not like -you. You are too mean,” Gaasyendietʻha declared. Ganyadjigowa answered, “Oh, no! I -am not.” Gaasyendietʻha said, “Well, stay then; but you must not talk to me.” “Very -well,” said Ganyadjigowa. -</p> -<p>Night came. Sitting down by the fire with his pipe, Gaasyendietʻha put coals into -it and began to puff clouds of smoke. Ganyadjigowa said, “How do you get tobacco?” -Turning around, Gaasyendietʻha looked at him. “Do not speak to me,” commanded Gaasyendietʻha. -Soon Ganyadjigowa asked, “Does it taste good?” Gaasyendietʻha did not answer, but -kept on smoking. Soon afterward Ganyadjigowa spoke again, saying, “How strangely the -smoke is rolling around the room.” Gaasyendietʻha said, angrily, “Go out of this hut! -I tell you I do not want you here.” “But you said I might stay until morning,” pleaded -Ganyadjigowa. “I will be quiet now; do not put me out.” “Very well,” said Gaasyendietʻha, -and smoked on. -</p> -<p>Ganyadjigowa laughed. After a while he said: “I want to ask you a question. What is -the world made of?” Gaasyendietʻha turned around, feeling cross, but he did not answer. -Then Ganyadjigowa continued, “Do you believe people who say a man lives up in the -Blue <span class="pageNum" id="pb241">[<a href="#pb241">241</a>]</span>Sky?” Gaasyendietʻha looked at him but did not answer and kept on smoking. Then Ganyadjigowa -said, “Do you believe this world stands on the Turtle’s back?” Gaasyendietʻha, now -angry, said, “Did I not tell you not to talk to me?” Ganyadjigowa said, “Yes; I am -going to be quiet now.” Gaasyendietʻha kept on smoking. Then Ganyadjigowa said, “Do -you believe Hawenniyo<a href="#n92" id="n92src" class="noteRef">92</a> made the things of the world?” There was no answer. Ganyadjigowa spoke again, saying, -“Well, do you believe the old folks who say that Dagwanoenyent is still alive?” Gaasyendietʻha -said nothing; he merely turned and looked at him, then he turned back, still smoking. -Ganyadjigowa said once more, “Do you believe the old folks who say that wind goes -everywhere?” Gaasyendietʻha sprang up, saying, “I will throw you out. I told you not -to talk to me.” Ganyadjigowa said, “I am going to be quiet now; do not throw me out.” -Believing him, Gaasyendietʻha sat down. But after a while Ganyadjigowa began once -more, “Well, do you believe the old people who say that Hinon makes rain?” He received -no answer. Soon again he asked, “Do you believe the old folks who say that trouble -comes to those who do not answer? Do you believe the old people who say that Hanisheonon<a href="#n93" id="n93src" class="noteRef">93</a> is alive?” Picking up a club, Gaasyendietʻha began to strike Ganyadjigowa, who begged -off with promises to be quiet. “No! get out! I do not want you here,” said Gaasyendietʻha. -Ganyadjigowa begged hard. Gaasyendietʻha became cool and quiet again. Ganyadjigowa, -laughing, said, “Whenever I say anything people get cool.” In the middle of the night -Ganyadjigowa spoke again. While Gaasyendietʻha was still sitting by the fire smoking, -he asked, “Do you believe old folks who say that water runs day and night?” Gaasyendietʻha -did not answer. After a while Ganyadjigowa said, “Do you believe that trees grow?” -Gaasyendietʻha stood up; he was very mad. Ganyadjigowa said, “Oh, do not be mad. I -merely want to know things.” Gaasyendietʻha asked, “Do you believe Hawenniyo is alive?” -“No,” replied Ganyadjigowa. “I do,” said Gaasyendietʻha. “Do you not believe he made -the woods?” Gaasyendietʻha asked. “No; Hawenniyo does not make anything because he -is not alive,” declared Ganyadjigowa. “Do you not believe the wind goes everywhere?” -asked Gaasyendietʻha. “He goes only just outside of my person,” said Ganyadjigowa. -“Oh! what a fool you are; the wind blows all over the world,” said Gaasyendietʻha. -Ganyadjigowa said, “Oh, no; it goes merely around this lake.” Gaasyendietʻha said, -“You can go way off there to that high mountain (pointing toward the east). You can -not stand there.” “Oh, yes, I can,” said Ganyadjigowa. “Do you not believe water runs -all the time?” Gaasyendietʻha persisted in questioning. “Oh, no,” said Ganyadjigowa; -“when it is night, water stops.” Gaasyendietʻha said, “Well, what do you believe?” -<span class="pageNum" id="pb242">[<a href="#pb242">242</a>]</span></p> -<p>Now, Ganyadjigowa began seemingly to believe just as Gaasyendietʻha did. Then Ganyadjigowa -inquired, “Do you believe trouble will come if I tell you something, and you do not -mind me?” “How can you make trouble for me? You have to die before I do,” declared -Gaasyendietʻha. “I do not want to make trouble for you. Other things will do that,” -said Ganyadjigowa. Gaasyendietʻha replied, “Go to sleep. I do not want to talk all -night.” Gaasyendietʻha still sat by the fire smoking. Soon Ganyadjigowa said, “Do -you know anything when you are asleep?” No answer. Again he asked, “What would you -do if Wind should come here?” Flashing up, Gaasyendietʻha said, “Now go! I do not -like you.” Ganyadjigowa began to beg, but Gaasyendietʻha, seizing him by the hair, -pushed him outside. “Oh! let me go in. I will stop talking now,” pleaded Ganyadjigowa. -Gaasyendietʻha would not listen. “Go away! or I will kill you,” he said. Ganyadjigowa -started off. Then he thought: “That man did me ill. I wish I had magic power to blow -down his lodge”; but he kept on. Gaasyendietʻha began to follow. Ganyadjigowa heard -somebody coming. Looking back and seeing Gaasyendietʻha, he went into a hollow tree. -Gaasyendietʻha knew where Ganyadjigowa was, but to fool him he went back a short distance -and hid himself. Thereupon Ganyadjigowa said: “That is the kind of man I am. He did -not see me.” So he started on. Gaasyendietʻha followed again, and seeing Ganyadjigowa, -said, “Now I have you, and I am going to kill you.” “Oh, no! I do not want to make -trouble for you,” replied Ganyadjigowa. “Yes, you do!”—and they began to dispute. -Gaasyendietʻha said: “I will ask you a question. How can you make Wind blow down my -lodge?” Ganyadjigowa answered, “Oh! I do not know how.” “Well, why did you ask the -question, ‘What will you do if a heavy wind blows away your lodge?’ ” inquired Gaasyendietʻha. -“I did not say that,” declared Ganyadjigowa. “What did you say?” demanded Gaasyendietʻha. -“I said there was a wind around the lake,” was Ganyadjigowa’s reply. -</p> -<p>“Do you believe that the earth can go down into the water?” asked Gaasyendietʻha. -“No; the earth is always on top of the water,” said Ganyadjigowa. “Do you believe -the earth is on the Turtle’s back?” inquired Gaasyendietʻha. “No; the Turtle is not -strong enough to keep it up,” declared Ganyadjigowa. “How is it kept up?” came the -question. “Oh! the earth is very thick; nobody knows how thick,” asserted Ganyadjigowa. -“I believe the Turtle is strong enough to keep the earth up, and when he gets tired -the earth will sink down,” Gaasyendietʻha said. “Why, that is just what I believe,” -Ganyadjigowa said. “No; it is different. You do not believe as I do,” declared Gaasyendietʻha. -“Well, do you know what I believe?” asked Gaasyendietʻha. “The old folks used to say -that you believed the earth never goes into the water,” was Ganyadjigowa’s rejoinder. -<span class="pageNum" id="pb243">[<a href="#pb243">243</a>]</span>Gaasyendietʻha asked, “Well, do you believe that I can kill you?” “Yes, yes!” said -Ganyadjigowa, while he kept backing away. Gaasyendietʻha threatened, “I will kill -you now.” “What have I done that you should kill me?” demanded Ganyadjigowa. “You -told me that I believe the earth is very thick,” said Gaasyendietʻha, turning to go -home. Ganyadjigowa kept on laughing, and said, “That is the kind of a man I am.” Now, -Gaasyendietʻha, on hearing this, came back quickly, and shaking him, threw him on -the ground, whereupon he cried out: “Oh, my friend! do not kill me. I am always on -your side.” “No; I will not stop until I kill you,” said Gaasyendietʻha. Then he thought: -“Why do I kill this man? Soon Hanisheonon will come around and punish me for it,” -so he let Ganyadjigowa go. Ganyadjigowa, laughing, said, “That is the kind of a man -I am.” -</p> -<p>Now Gaasyendietʻha grew very angry, and caught him by the neck, saying, “Go far away -west.” Going through the air, Ganyadjigowa fell just where the sun sets. As he fell -he said: “Oh! what fun to be in the air. Now, where is that man? He does not believe -anything.” Gaasyendietʻha heard him, and, flying through the air, came to the spot -where he was and asked, “What were you saying?” “Oh! I was saying what a nice place -this is,” replied Ganyadjigowa. -</p> -<p>Gaasyendietʻha now caused Ganyadjigowa to become Sʻhodieonskon. Then Ganyadjigowa -traveled north, saying, “I must go and see where my friend lives.” Seeing a great -rock on which stood a lodge, he thought, “This must be the place I dreamed of.” He -went to a hut near by. A man sat there, who greeted him with, “Where do you come from?” -“I come from the Great Lake,” said Ganyadjigowa. Then the man asked, “Why did you -come here?” “Oh! I was lonely at home,” answered Ganyadjigowa. “Very well; what is -your name?” he was asked. “Ganyadjigowa,” he replied. “What is your name?” demanded -Ganyadjigowa. “Djothowandon,” was the answer. “Can I visit you?” he was asked. “No; -you must go to my master first,” said Djothowandon. “Where does he live?” inquired -Ganyadjigowa. “You will see his lodge on a great rock not far from here,” was the -old man’s answer. -</p> -<p>On reaching the rock Ganyadjigowa saw the lodge that stood on it. Looking in he saw -an old man sitting by the fire; he thought to himself, “This is the same man who threw -me off west.” The man turned, and, looking at Ganyadjigowa, said, “Well, who are you?” -“I am Ganyadjigowa,” replied the visitor. “What is your name?” asked Ganyadjigowa. -“I am Dagwanoenyent,” replied the man. “Will you let me stay with you a few days?” -asked Ganyadjigowa. “Oh, yes! you may stay as long as you like. I am always glad to -have somebody with me. I am lonely sometimes,” said the old man. -</p> -<p>One morning Dagwanoenyent said, “Do you not want to go to see my servant?” “Oh, yes!” -said Ganyadjigowa. They went to <span class="pageNum" id="pb244">[<a href="#pb244">244</a>]</span>Djothowandon’s. Dagwanoenyent, looking around, said: “My servant is not at home. I -think he has gone to the southern end of the earth. A very churlish people live there. -He is going to try to make them good and quiet. If they do not obey him, I must go -to eat them all.” “How far is it from here?” asked Ganyadjigowa. “Oh! you would not -get there in fifty winters,” declared Dagwanoenyent. “If that is true,” retorted Ganyadjigowa, -“it will be a hundred winters before your servant will come back.” “Oh, no!” said -Dagwanoenyent; “my servant travels very fast. He will be in a place as soon as he -thinks of it.” “I do not believe that,” said Ganyadjigowa. “Get out of here!” said -Dagwanoenyent; “some people are coming this morning who will bewitch you if you are -around here.” -</p> -<p>Ganyadjigowa started off. Soon he saw Dahdahwat coming. When Dahdahwat came near he -was going to strike Ganyadjigowa, but the latter said, “Do not kill me. I am not strong -enough in orenda to fight you.” Dahdahwat chased him and kept biting him until he -was dead. Then said Dahdahwat, “I have killed Sʻhodieonskon,<a href="#n94" id="n94src" class="noteRef">94</a> who has great power magically. I will go home now.” While on the way he saw a man -coming toward him. When they met Dahdahwat greeted him with, “Where are you going?” -“Oh! I am going to see the man who was killed this morning,” said the stranger. “Well, -what is your name?” said Dahdahwat. “My name is Djoñiaik,” replied the stranger. “What -are you going to do when you get there?” asked Dahdahwat. “Oh, nothing!” and they -passed on. When Djoñiaik came to the spot where Ganyadjigowa lay and saw how Dahdahwat -had bitten him, he dug many kinds of roots, and, making a powder of them, began to -doctor Ganyadjigowa; he rubbed the powder over his body, and soon Ganyadjigowa was -alive again. Ganyadjigowa said: “That is the kind of man I am. Where is the Dahdahwat?” -Djoñiaik answered: “Do not say that. He must be near by.” Ganyadjigowa would not stop, -but kept scolding and scolding, getting more angry all the time. Djoñiaik went off. -</p> -<p>“Now, I must go to my friend, Dagwanoenyent,” said Ganyadjigowa. When he got to his -friend’s lodge Dagwanoenyent laughed, saying, “A man came here to notify me that I -should go to see the spot where you lay dead.” “Oh, pshaw!” said Ganyadjigowa; “I -shall never die. Have you never heard the old folks say that if Sʻhodieonskon died -he would soon come to life again?” “Yes,” said Dagwanoenyent, “I have heard so. Is -that why you came to life?” “Yes,” declared Ganyadjigowa. “Well,” said the old man, -“I want you to go where the churlish people live. My servant has come, and he says -they will never be quiet. I have heard old men say that Sʻhodieonskon can make churlish -people quiet.” “All right, I will go,” answered the young man. When he came down from -the rock on which <span class="pageNum" id="pb245">[<a href="#pb245">245</a>]</span>Dagwanoenyent’s lodge was built, Sʻhodieonskon, taking hold of the rock, tried to -turn it over. Dagwanoenyent, feeling his lodge move, declared, “This must be my friend -who disturbs me.” Ganyadjigowa kept at work, and at last over went the rock, breaking -the lodge to pieces. The old man, who was wounded on the head, cried, “Oh! my dear -friend; I must kill him now”; and, getting up, he tried to run after him, but his -head was so dizzy that he soon fell. Ganyadjigowa came around the rock, and seeing -the old man with blood flowing from his head, began to laugh, saying: “What does he -think? Does he not know that I am stronger magically than he is?” Having rolled the -rock over on Dagwanoenyent, he went on. -</p> -<p>When he came to the place where the churlish people lived, he stood near the earth -lodge in which they all dwelt, thinking, “I will roll this lodge over.” Taking hold -of the end, he lifted it up. The people ran out, and, seeing a man standing there -holding up the end of their lodge, they began to bite him. Then Ganyadjigowa ran with -all his speed to get outside of the crowd. The people pursued him, but he escaped. -“That is the kind of a man I am,” Sʻhodieonskon exclaimed. -</p> -<p>He walked westward until night, when he came to a cliff. Descending a short distance -on one side, he saw a hole in the cliff wall. “Somebody seems to be living here,” -thought he; “I will go in and see.” Inside he found a large room in which sat an old -man; then another room, and another, until he saw seven. “Well,” asked Ganyadjigowa, -“what are you folk doing in the cliff?” “Why do you want to know?” they demanded. -“Oh! I go around the world to make all quiet and happy,” said the young man. “We do -not believe you, and we do not want you here,” they continued. These were all brothers—seven -Sigweont. “Do you believe that Hanisheonon is alive?” asked Ganyadjigowa. “Oh, no!” -they said. “What do you believe?” the young man inquired. “We believe that Hanisheonon -is Hayadagwennio.”<a href="#n95" id="n95src" class="noteRef">95</a> Then Ganyadjigowa said, “Well, do you believe that the earth is thin and stands on -a Turtle?” “No; the earth is thick,” they declared. “Do you believe that Hanisheonon -made the earth?” asked Ganyadjigowa. “No; we believe that Hayadagwennio made the world,” -they replied. “Did you ever hear of anyone living covered up in the earth?” the young -man asked. “No,” was the response. “Now we will tell you that we are the fathers of -Hanisheonon,” said Sigweont.<a href="#n96" id="n96src" class="noteRef">96</a> These old men would not believe Ganyadjigowa, who, becoming discouraged, said, “I -am going away.” -</p> -<p>While turning around Ganyadjigowa saw a lodge in the woods. Disdis<a href="#n97" id="n97src" class="noteRef">97</a> lived here. Hearing a thumping noise from within, Ganyadjigowa, looking through a -crack, saw an old man who had a thin piece of wood into which he was pounding something. -Then he would <span class="pageNum" id="pb246">[<a href="#pb246">246</a>]</span>put the wooden object into his face. “Well, I have never seen such a man as that. -He is making a mask,” thought Ganyadjigowa. “I will take the roof off his lodge and -afterward make it rain.” Getting into the lodge he threw off the roof. The old man -did not know the roof was off. Then going into the spring near by, Ganyadjigowa shook -his wings so that the water flew high and came back just to the spot where the old -man’s lodge was. “My lodge is getting old,” said the old man; “the rain comes into -it. I must go to sit where it is dry;” but he could find no dry place. “Well, what -is the reason of this?” thought he. Then he left his work, saying, “I will go to find -somebody to make a new cover for my lodge.” He heard a noise at the spring and saw -somebody standing in the water. Going to the spring, he asked, “Well, what are you -doing?” “Oh! I am trying to fish,” replied Ganyadjigowa; “when I get the water away -it will be easy.” “Get out!” said the old man; “that is my spring. If you do not go -I will kill you.” “Oh! I am not afraid of you. You are too old. You are not strong -magically now,” was the young man’s answer. “Well, I can kill you quickly,” retorted -the old man. “No; you are too old,” Ganyadjigowa declared. “Say, old man, I want to -ask you a question. Do you believe Hanisheonon is alive?” “Oh, no! I am Hanisheonon -myself,” said the old man. “Oh, no! you are not. Do you believe the earth is resting -on the back of a Turtle?” inquired Ganyadjigowa. “No; I am holding up this earth myself,” -said Disdis. “Do you believe water always runs?” demanded the young man. “That is -not true; when it gets to the lake it stops,” said the old man. “If that is what water -does, the lake would be more than full,” asserted the young man. “Oh! the water goes -into the ground again and comes out in the springs,” replied the old man. “Oh!” said -Ganyadjigowa, “I told you the water was always going.” The old man held his head down. -Ganyadjigowa asked again, “If mud goes into swamps will it stay there?” “No; I do -not think so,” said the old man. Then Ganyadjigowa said: “I will give you another -question: Do you believe what the old folk say—that they went all over the world?” -“Oh, no!” answered the old man; “I do not think so.” “Well, I must go away,” said -Ganyadjigowa; “I do not think I can do anything with you.” -</p> -<p>After traveling a long while, one morning Ganyadjigowa came to a lodge. Looking in, -he saw an old man, Ganenaitha,<a href="#n98" id="n98src" class="noteRef">98</a> sitting by the fire. Soon the old man said: “It seems to me that my nephew is around -here. Yes, I think my nephew is around here somewhere. Well, my nephew, come in. Why -do you stay outside? I suppose you have come to visit me. Come in.” “Well,” answered -Ganyadjigowa, “this is the first time I have found my uncle. I will go in, for my -uncle wants me to do so.” Entering the lodge, he asked. “Well, uncle, what do you -want?” “Oh! I just want to see you to <span class="pageNum" id="pb247">[<a href="#pb247">247</a>]</span>have a very amusing game which I always play when anyone comes to visit me. We wager -our necks. I have splendid canoes made of white flint with which to race on the waters.” -“Very well,” said Ganyadjigowa, “that is what I used to play with.” The old man started -to get the canoes, and bringing them all out, said, “Now, take your choice.” Looking -carefully and seeing a poor old canoe, Ganyadjigowa said, “This will do for me.” “Oh, -pshaw!” answered the old man; “that is the worst one I have; you ought to take something -better. That canoe can not help you. It will tip over when you sail it.” This was, -however, the boat possessed of the greatest power, which the old man wanted to use -himself. “Well,” said the old man, “let us go there.” Now the lake was a little way -inland. When at the edge of the lake, they put the boats on the water, the old man -saying, <i>Hau onen</i>. The two canoes started. Ganyadjigowa’s canoe having the greater magic power, the -old man was left behind. When Ganyadjigowa got to the other end of the lake he said, -“Where is my uncle,” and sat waiting. After a great while he saw the old man coming, -away behind. When the latter came up, he said, “Let us rest until to-morrow.” After -a while Ganyadjigowa pretended to go to sleep. The old man looking at him, said, “He -is asleep now;” so getting into Ganyadjigowa’s boat, he said to it, “I want you to -go where the sun goes down.” Ganyadjigowa heard all. The boat rushed off through the -air. Ganyadjigowa, getting up, looked at his uncle’s boat. “What a mean boat my uncle -has,” he said, then exclaiming, “I want you to go where my uncle has gone.” Thereupon -with a white flint stone he struck the bow of the boat. The canoe, becoming alive, -went very fast, faster than his uncle in the old boat. While flying Ganyadjigowa commenced -his song, “Now we are in the race of my uncle—<i lang="see">Onen daondiyentadon nhaknosen</i>.” -</p> -<p>In a little while he saw a small speck ahead. As he drew nearer, the speck became -larger and larger. At last they arrived at the place where the sun goes down, and -the old man reaching there first, Ganyadjigowa said: “You cheated me. I am going to -cut your head off.” The old man answered: “Oh! I have not cheated you. I tried to -wake you, but I could not, so I let it go.” “Why did you come so far? You live way -back at the other end of the earth,” declared the young man. “Oh, that is nothing; -I came to see how the sun goes down,” was the reply. “No; I think you tried to get -away from me,” said Ganyadjigowa. “No; I was going back soon,” retorted the old man. -“Well, let us go,” said Ganyadjigowa. “Very well,” said the old man. Soon they went -back, whereupon Ganenaitha said: “Now go to sleep. I want you to stay until morning.” -But Ganyadjigowa did not sleep, but watched the old man until morning. Then he said, -“Now, let us start. Wait until I say ‘Go.’ ” Having <span class="pageNum" id="pb248">[<a href="#pb248">248</a>]</span>gotten into their canoes, the old man said “Go!” They both went very fast—the new -boat faster than the other. Getting back to the starting place first, Ganyadjigowa -looked back—away off was a speck; this was the old man returning. When he came in -the latter asked, “Do you know what this lake is called?” “No,” said Ganyadjigowa. -“Its name is Ganyodaigowane, ‘Great Lake.’ ” Taking out a basswood knife, Ganyadjigowa -thereupon cut off the old man’s head. -</p> -<p>Then Ganyadjigowa went northwestward in his own boat until he came to the edge of -some rocks, where he saw a lodge. Soon a man came out and greeted him. “Well, what -are you living around here for?” asked Ganyadjigowa. “Oh! so I can see down the valley -where people live. When they kill game I go and steal some of it,” came the reply. -“I will give you a name,” said Ganyadjigowa; “I will call you Gaga.”<a href="#n99" id="n99src" class="noteRef">99</a> “Very well. I like that. I can steal better now,” replied the man. -</p> -<p>As Ganyadjigowa walked along the edge of the rock he saw a great hemlock forest. While -standing among the trees he heard some one saying <i>Hihi</i>. “Well, who is Hihi?”<a href="#n100" id="n100src" class="noteRef">100</a> he wondered. Soon he saw someone in a tree. “Oh! what an evil-looking man you are,” -said Ganyadjigowa; “shall I give you a good name?” “What can you call me? My name -is good enough,” said the man. “I will call you Hihi.” Hihi laughed, for he was glad -he had a name. Ganyadjigowa came to a brook with rocky banks, and, going down to the -water, he saw an ugly-looking old man, who said: “I am glad you are here. I am very -hungry, so I will eat you.” “Oh! I am not good eating. I taste very insipid. Do not -kill me,” replied Ganyadjigowa. “Why do you come here, then?” he demanded. Ganyadjigowa -answered, “What would you do if the rocks should fall upon you?” “Oh! I should be -glad. I have wanted for a long time to be covered up,” was the rejoinder. “Do you -believe that Hanisheonon is alive?” asked Ganyadjigowa. “Yes,” he responded. Ganyadjigowa’s -next question was, “Do you believe the earth rests on the Turtle’s back?” “Yes; I -am standing on the Turtle,” the man answered. “I did not ask you where you were standing,” -said Ganyadjigowa. “Well, then, what did you ask me?” said the man. “Nothing. I tell -you that Hanisheonon was killed last night,” said Ganyadjigowa. The man began to cry. -He cried louder and louder until many of his people, hearing him, came and asked, -“Did that man make you cry?” “Oh! I heard that Hanisheonon was dead,” he replied. -Now all began to cry. Ganyadjigowa said: “Why do you cry? You are free now. I should -be glad.” “Well, I am not glad,” said the man. “I will give you a name,” said Ganyadjigowa; -“I will call you Genonsgwa (“Stone Giant”).<span class="corr" id="xd30e4726" title="Not in source">”</span> -<span class="pageNum" id="pb249">[<a href="#pb249">249</a>]</span></p> -<p>Ganyadjigowa started off, after saying to Genonsgwa and to his people, “I should be -glad if you caught me.” The Genonsgwa, who were angry, followed him. They ran hard -but they could not catch him. Ganyadjigowa began to fly, going up, up, up, until he -reached the clouds. There he saw people. “Well, who are living here? I never before -heard that people were living here,” he mused. Soon a man came near him who wore beautiful, -downy clothes. He greeted Ganyadjigowa with, “Where are you from?” “From below,” was -the answer. “How did you come?” was the next question. “Through the air,” was the -response. “I suppose you bring news?” “No; I came for amusement,” said Ganyadjigowa. -“What is your name?” he was asked. “Ganyadjigowa,” he replied. “I will give you a -name.” “Very well,” said the man. “I will call you Sʻhadahgeah. This place where you -live is strange,” declared Ganyadjigowa. “Yes; I can see all over the world,” came -the answer. “Well, how can I see?” said Ganyadjigowa. “Look right straight down,” -the man said. Ganyadjigowa, looking straight down, saw all over the world. It did -not seem far down. Ganyadjigowa asked, “Do you know the man who lives by the side -of the lake down there? He is a very mean man.” “You must not do anything to that -man,” responded Sʻhadahgeah;<a href="#n101" id="n101src" class="noteRef">101</a> “he has great orenda (magic power). He is chief of all gods. We are afraid of him. -You must go now. The Wind is coming. It will kill you if you stay here.” -</p> -<p>Thereupon Ganyadjigowa went straight down. Then looking around, he saw somebody coming -out of the ground. Going to the spot, he said: “What are you doing? Why do you live -in the ground?” “Oh! I have always lived there. You need not bother me,” came the -reply. “I will not bother you,” said Ganyadjigowa; <span class="corr" id="xd30e4736" title="Not in source">“</span>I came merely to ask you a question: Is Hanisheonon alive?” “No; Hanisheonon is, I -think, not alive. I believe Hanisheonon is magically a great power,” said the man. -“Well, do you know where Hanisheonon lives?” inquired Ganyadjigowa. “Yes,” was the -reply. “Where is the place?” continued Ganyadjigowa. “Right in the ground. That is -why I live in the ground,” said the man. “Well, do you think you have the same power -as Hanisheonon?” he was asked. “Oh, no!” he replied. “Can you kill the people?” again -queried Ganyadjigowa. He answered, “Yes.” “Have you a name?” asked Ganyadjigowa. “I -do not want a name,” he said. “Well, I will give you a name anyhow. I will call you -Onoqgontgowa,”<a href="#n102" id="n102src" class="noteRef">102</a> said the young man. The man hung down his head; then, raising it again, he said, -“Can you call me another name?” “No; that is the name that suits you best. You are -bad-looking,” said Ganyadjigowa. The man cried (i.e., buzzed)—he was a winged Djihonsdonqgwen.<a href="#n103" id="n103src" class="noteRef">103</a> “Well,” said Onoqgontgowa, “when they talk about me, they shall say Onoqgontgowa.” -<span class="pageNum" id="pb250">[<a href="#pb250">250</a>]</span></p> -<p>Traveling on, Ganyadjigowa came to the lodge of Gaasyendietʻha, in which he saw an -old man asleep. Ganyadjigowa went in. The old man, waking up, began to sing, “Now -he has come.” Ganyadjigowa thought, “Why does he sing about me?” Gaasyendietʻha said -to himself: “Oh! I have the backache. Why have I got it? Where is my friend, Ganyadjigowa? -I would like to see him—he is such a strange fellow.” Ganyadjigowa looked around the -room, and seeing a mallet, began to hit the old man on the head with it. The latter -said, “I believe mosquitoes are biting my head,” whereupon Ganyadjigowa hit him again. -“Well, it seems to me I hear Ganyadjigowa talking,” said the man. He turned over—sure -enough there was Ganyadjigowa. The old man said: “What are you doing to my head? Why -did you hit me? Do you suppose I will let you pound me?” “Oh, no! I did not strike -you. I will call you my grandfather, and we will be good friends,” said Ganyadjigowa. -“Very well; sit at the other end of the fire and be quiet,” replied Gaasyendietʻha. -Ganyadjigowa sat down. After a while he asked, “Do you know who planted the trees?” -“Yes; the man in the blue sky,” was the reply. “Oh, no! I planted them all,” said -Ganyadjigowa. The men talked along as they had done the first time at Gaasyendietʻha’s -house. At length Ganyadjigowa asked, “What can kill you?” “Oh! a flag stalk that grows -in swamps. If you strike me with that it will kill me,” answered the old man. Ganyadjigowa -went out to hunt for the flag and found a stalk. When he came back, the old man was -eating wild cranberries. Ganyadjigowa hit him with the flag, which he thought went -into his body, for the old man’s face was all red from the cranberries. Turning, Gaasyendietʻha -asked: “Why do you strike me? You hurt me.” Ganyadjigowa, laughing, said, “The old -man’s mouth is all bloody.” Thereupon he ran away because he thought the old man was -going to die. -</p> -<p>Soon Ganyadjigowa saw a lodge in the side of a high rock. He stood before it, thinking, -“How can I throw that lodge down?” Soon the man living there came down and they greeted -each other. Ganyadjigowa asked, “Why do you live in the rock? Will it not fall?” “No,” -the man replied. “What would you do if a hard rain should come? Can you live on the -level land?” was Ganyadjigowa’s next query. “No; I always live on the rocks. When -I talk everybody hears me,” said the old man. “Go up and let me hear you talk,” commanded -Ganyadjigowa. Going up, the man said, <i>Wiahah</i>. Ganyadjigowa replied: “That will do. Come down. I am traveling and giving names. -I will give you one, so whosoever speaks of you hereafter will call you Gwiyee.<a href="#n104" id="n104src" class="noteRef">104</a> Now I want you to be quiet and not chase the people.” This is why Gwiyee never chases -others. -<span class="pageNum" id="pb251">[<a href="#pb251">251</a>]</span></p> -<p>Ganyadjigowa now went home. He was proud and said: “I killed the old man who was called -so powerful magically. I must go to-morrow to see him.” The next morning he went to -Gaasyendietʻha’s lodge, where he heard singing. “What kind of man is he? I thought -I killed him,” mused Ganyadjigowa. The song ran, “I shall kill Ganyadjigowa as soon -as I see him.” In a little while the old man, ceasing his song, began to talk. “Now -I will go to see Ganyadjigowa and kill him.” Thereupon Ganyadjigowa said, “My grandfather -means to kill me, but I will burn his lodge,” and piling up a great quantity of brush, -he set the lodge on fire. The blaze mounted very high. Gaasyendietʻha said: “I believe -the lodge is burning. I think Ganyadjigowa is doing this.” He was very angry, and -sprang through the fire. The first thing Ganyadjigowa knew there was the old man, -who asked, “Why did you make this fire?” “Oh! I did not make it. I came to blow it -out,” he answered. Gaasyendietʻha continued, “Who made it?” “I do not know. I have -just come,” said Ganyadjigowa. They kept on talking, but the old man did not believe -Ganyadjigowa and pounded him to death. Thereupon Gaasyendietʻha whooped: “That is -the kind of a man I am. I am the most powerful man under the blue sky because I have -the most powerful orenda.” The people all over the world, hearing his outcry, exclaimed, -“Ganyadjigowa is dead!” -</p> -</div> -</div> -<div id="s48" class="div2 section"><span class="pageNum">[<a href="#xd30e974">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">48.</span> <span class="sc">Hadentʻheni and Hanigongendatʻha</span><a href="#n105" id="n105src" class="noteRef">105</a></h3> -</div> -<div class="divBody"> -<p class="first">In old times two young men living in a village were great friends, and on this account -everybody disliked and shunned them. They could find no lodge in which to live, hence -they said to each other: “Since everyone dislikes us, the sooner we get out of this -place the better.” So at last they went toward the south. -</p> -<p>On the way, whenever night overtook them they looked around for some place where dry -leaves had fallen, so that there they might rest comfortably. All they had to eat -at first was evergreens and lichens. Having made bows and arrows, they killed small -birds. The young men were at this time about 20 years old. After they got out of the -thick woods they came to marshy ground, but they still kept on. Occasionally one would -say to the other, “I am afraid we shall never get through this rough place,” but his -companion would encourage him, and on they would go. -</p> -<p>One day about noon they came to a large hemlock tree. “Climb up and look around,” -said one; “<span class="corr" id="xd30e4768" title="Source: See">see</span> if there are any people in sight.” The limbs of the tree came almost to the ground, -hence he climbed it easily. From the top he saw a beautiful trail leading from the -tree through the air. He called to his companion, “Throw down your bow and arrows -and come up to see what a splendid trail I <span class="pageNum" id="pb252">[<a href="#pb252">252</a>]</span>have found.” The latter went up, and looking at the trail, said, “Let us try it and -see where it leads.” They looked in every direction but saw no woods in any direction. -It had been necessary that in whatever they undertook to do they should be of one -mind. As they were now of one mind, they started off. The trail proceeding from the -tree seemed as solid as if on the earth, and it extended as far away as they could -see. -</p> -<p>The young men traveled on without knowing that they were going up until they had reached -another world, which seemed very pleasant. The leader said, however: “Do not stop. -Let us go on and see where the trail will take us.” On the road there was plenty of -game, but they gave no heed to it. After a while they came to a bark lodge out of -which smoke was rising. One of the young men said, “It is customary for travelers -to call at a lodge on the road and find who is living there; let us look in here.” -The elder went in first. The lodge was of bark with a piece of bark suspended for -a door. Pulling this aside, they saw an old man sitting within, who saluted them with: -“I know the trouble you have had to undergo and how people disliked you; it is I who -have called you. You shall stay with me a short time. You have come from the lower -world. When there, you often spoke of the higher world, and I influenced you to follow -the trail that leads up here. Now, come into my lodge and make a short stay, for I -have promised to go elsewhere. As soon as you are gone, I shall go.” The young men -went into the lodge. The speaker, who seemed about middle-aged, continued: “You people -down there often speak of an Elder Brother in the sky. I am he who makes light for -you. I am Kaahkwa, the Sun. Hawenniyo commands me, saying that I must give you light. -This is my resting place, but I can stay here only a short time. Whenever you come -this way, you must stop. I am always here at midday.” Thereupon he started toward -the west, saying, “I go under the earth and come out in the east, and when you reach -the next lodge you must stop.” -</p> -<p>They parted, and the two men soon came to the second lodge. One said to the other, -“We must call at this lodge, as the Sun told us to do.” The lodge looked exactly like -the other. Entering, the young men saw an old woman, to whom they said, “How do you -do, grandmother?” “I am thankful that you have come,” said she; “it was your brother -who sent you here. It is now time for you to eat. You have been long without food.” -In one part of the room they saw a bark bowl containing boiled squash, which was evidently -just out of the pot. They sat down, and the old woman gave each of them half a squash -and a quarter of a loaf of corn bread, saying, “This will be enough for both.” “No,” -answered one of the young men; “there is not more here than I can eat.” The old woman -replied: “It is enough; when you return, <span class="pageNum" id="pb253">[<a href="#pb253">253</a>]</span>stop and I will give you more. It is I whom people down below call the Moon.” When -they entered her lodge, she was sewing skins. She continued: “It is the order of Hawenniyo -that I make light for people on the earth, so that they can see at night. It is only -at certain times that you see me completely. I tell you now that you must be on your -guard, for the path before you is full of danger and difficulties. You must be brave -and must never look at anything not in your path, for your enemy is outside of it; -never heed anything you see or hear, for if you do, you are lost. You will soon pass -this dangerous path, but remember my advice.” -</p> -<p>As the young men traveled on they saw all kinds of fruit and game. The first would -call out,<a href="#n106" id="n106src" class="noteRef">106</a> “Stop! come and eat; this is very good.” But keeping in mind the old woman’s words, -they paid no heed. Each fruit had a phrase of its own, with which it begged the young -men to come and eat it. After they had passed this place, they said, “Perhaps we are -out of trouble now; we shall soon come to the lodge where the old woman told us to -stop.” -</p> -<p>After passing the first place they came to another. The first fruit was full of witchcraft -or enchantment; if they had eaten of it, they would have become bewitched. At the -second place, however, after eating plums and huckleberries they felt refreshed. The -old woman had told them that animals were numerous along their path, but they passed -these without harm. -</p> -<p>After a while they saw another lodge in the distance, whereupon one of the young men -said: “We are now in the place where we shall meet the greatest difficulty. We have -no idea of our own except to follow the advice given; since we have set out to come -and are here, we must endure what we meet.” They talked in this way until they came -to the lodge. Finding a man who called himself their uncle, they saluted him. He said: -“I am glad that your brother has sent you. You are going to a large assembly, but -you can not join it unless I transform you.”<a href="#n107" id="n107src" class="noteRef">107</a> One of the young men responded: “How so? We are men. Why should we be transformed? -We have come here in our proper forms. Why should we change?” “You have come here -as you are, but it is my duty to prepare you to enter the assembly of this upper world,” -replied the man. -</p> -<p>The other young man, looking steadfastly at his uncle, was not frightened nor discouraged. -The old man, going to another part of the lodge, brought a long strip of bark, which -he laid out lengthwise, saying, “The first that came shall be transformed first.” -Thereupon he called him to come and lie on the bark. When the latter had done so, -the man asked, “Are you ready?” “Yes,” was the young man’s reply. At that moment the -uncle blew through his hand on the young man’s head, separating the bones and flesh, -which fell in two heaps. The other nephew, who stood looking on, saw that the <span class="pageNum" id="pb254">[<a href="#pb254">254</a>]</span>uncle separated the parts of every bone, and after wiping them, put them aside, cleaned; -and he thought, “My luck is hard. I am alone here; my friend is gone. That must have -been very painful.” After every bone had been wiped and put in place, the old man -said to the one yet unchanged, “Now, be ready.” Then he blew through his hands on -the head of the skeleton with force sufficient to send the skeleton a long distance. -Thereupon the skeleton again became a man, ready for the assembly. This was the way -in which each man had to be purified. -</p> -<p>The second nephew, not wishing to be treated in that manner, did not go forward willingly. -But when the uncle was ready he gave the word, when it seemed that the nephew could -not hold back. Lying on the bark, he was treated as his friend had been, while the -latter in turn looked on. Because he was not so willing to submit, the body of the -second youth was more difficult to clean. The old man washed and wiped each bone. -The flesh remained in a heap by itself. The uncle took more uncleanness from this -nephew than from the first. After he had finished the cleaning, he put the bones in -place again, and saying, “Take care,” blew on the skull with such force that the skeleton -was shot off a long distance, becoming a beautiful young man. The uncle said: “Sit -down. You are now transformed. Now let us go outdoors and I will try you.” -</p> -<p>Going outside the lodge, the three stood in the clearing. At that time a deer was -feeding on the grass, and the uncle told one of the young men to catch it, while to -the deer he called out, “Be on your guard; my nephew is going to kill you.” The deer -sprang off, but had made only a few bounds when the young man seized it. Seeing how -he caught the deer, and knowing that if he could catch a deer he was fit for any race, -the uncle said, “You are now ready to join the people of this world.” Then he told -the second nephew to catch the deer, at the same time calling to the deer, “Look out! -if you are caught, you will lose your life.” The deer sprang off, but the young man, -soon overtaking it, brought the animal to the old man, who said: “You also are ready. -You can now go to this great assembly and see what you can do.” -</p> -<p>They started but had not gone far when they saw a man approaching. They saw him go -down into a little hollow ahead and come up, walking very fast. As they met he said -to them: “You have come, brothers, and the object of your mission shall be accomplished. -Your Elder Brother wished you to come, so now you shall go with me to this great assembly. -He who has charge of it is the same person who made the lower world, from which you -have come. As you can not well go alone, I have been sent to conduct you.” They went -at what seemed to the young men incredible speed. Soon they could hear a noise as -of a great many voices, which increased continually. The <span class="pageNum" id="pb255">[<a href="#pb255">255</a>]</span>man said: “It is the sound of mirth from the assembly.” When they drew near there -seemed to be a large settlement. The man said: “Your sister has her lodge off at one -end of the settlement, and your brothers are there, too; but you can not go into their -lodge. You have not died<a href="#n108" id="n108src" class="noteRef">108</a> yet, so you must pass through the same change as they have done in order to enter -their dwellings.” As they went along they felt a great desire to go in but knew they -would not be admitted. They inhaled the odor of every flower on their path. After -a while their guide pointed to a Long Lodge, saying: “That is the lodge of Hawenniyo,<a href="#n109" id="n109src" class="noteRef">109</a> who made the world below and who allowed you to come here. We will sit on the threshold, -and afterward we will go in.” The Long Lodge, which was built with very low walls, -was hung inside with boughs, which gave out a delightful odor. As the air moved a -perfume came from the flowers and herbs within. On entering they saw a great many -people who had come to praise Hawenniyo and to have part in the Green Corn dance. -These people never noticed that two beings of human flesh and form were present, because -the young men had been purified. A man came out of the assembly and proclaimed from -a high place what things were to be done. The guide said: “This is the one whom you -call Hawenniyo.” The young men looked on with great wonder to see so many dancing -together. During an interval in the dance the guide said: “You understand, probably, -why you have been allowed to visit this place. It is here that those who are good -in the other world come when they die. Now, I will go back with you. When you reach -home you shall tell your people what you have seen since I first met you.”<a href="#n110" id="n110src" class="noteRef">110</a> The guide then turned back, and the young men went on alone. -</p> -<p>The youths traveled very swiftly, calling at each place at which they had stopped -when coming, but only to return thanks, as they were now on the way home. On reaching -the Sun’s lodge, the Sun said: “You are going home now. It is I who caused you to -come hither. You have been traveling 10 days. What we call one day here is a year -in the other world. Ten years ago you started from your home below.” When they got -back to the lower world they were 30 years old. The 10 years seemed no longer than -the interval between going in the morning and coming in the evening. The Sun took -them as far as the hemlock tree from which the trail began, where they found their -bows and arrows sticking in the ground, covered with moss. As the Sun took them in -his hand he wiped off the moss, and immediately they were as new as if just made. -He said that the people of the place where these travelers lived had moved away, adding: -“I will direct you to them.” In those times a mile was as far as a man could see, -and it was 12 “looks” from the hemlock tree to the site of the settlement. When they -came to the end of 12 “looks” the Sun said, “This is where you started.” Here <span class="pageNum" id="pb256">[<a href="#pb256">256</a>]</span>clearings and little hillocks where corn had grown were still to be seen where formerly -grass was growing everywhere. The Sun said: “You will find your people 12 ‘looks’ -farther on; when you come to the first lodge you must ask the old man whether he had -heard years ago of two boys who were lost, and learn the number of years from that -time until the settlement moved. If he gives you no information, go to the next lodge, -where you will find an old woman; ask her the same questions. Now we must part.” -</p> -<p>The Sun turned back and the boys went forward. After a time they came to a clearing, -in which they saw a village. As the Sun had commanded, they entered the first lodge. -They called the old man sitting there grandfather and talked with him about many things. -At last one asked, “Do you remember that in times past two young men went from your -village and were lost?” The old man held his head down for a long time as if thinking; -finally, raising it, he said: “For what reason you ask me this question I do not <span class="corr" id="xd30e4815" title="Source: known">know</span>, but two young men did disappear. It was said that they were lost, but it was never -known in what way.” “How long ago did this happen?<span class="corr" id="xd30e4818" title="Source: ’">”</span> the young men asked. “At the time they were lost the settlement was forsaken; it -is 10 years ago,” said the old man. The old chief told the young men that they must -not stay any longer in that place because their grandchildren might suffer the same -kind of loss. The old man continued, “There is a woman in the next lodge who can tell -you more than I can.” The young men went there. “How do you do, grandmother? We have -come on a visit,” said one of them. Their first question was, “Why did the people -leave the old village?” “Two young men did not die, but they disappeared,” replied -the old woman; “the country was blamed for it; the people thought it must be inhabited -by some evil thing, which took off their children.” The young men listened, thinking -they could perform what had been given them to do. Then they said, “We are the two -whom you lost then, and now we have returned.” “How far did you go, and where?” asked -the old woman. “It is against our orders to tell you alone, but let an assembly be -called, and we will tell there all that we have seen. Let the people know this, and -that there will be dancing; then they will be sure to come. There was nothing but -mirth where we went.” The old woman said: “It is the duty of the man who lives in -that lodge yonder to notify the people of such gatherings. I will go and tell him.” -“Very well,” replied the young men; “the account of our journey is very important, -for none of our people will ever see what we have seen and return to tell the tale.”<a href="#n111" id="n111src" class="noteRef">111</a> Thereupon the woman told the old man that two men had entered their village with -important news, and that a meeting of the people must be called. The old man <span class="pageNum" id="pb257">[<a href="#pb257">257</a>]</span>started out, and on coming to a certain spot he called, <i>Goʹwe! Goʹwe!</i> and continued to call thus until he reached the end of the village. -</p> -<p>Soon all the people assembled, whereupon the chief went to the two strangers. Entering -the old woman’s lodge, he said, “Let the work be done.” As they came to the place -of the gathering, the people looked upon the young men, who seemed to them a different -kind of people. They did not recognize them. The chief said: “These men are here with -messages. Whence they have come no one knows, for we are not aware of any people living -in the world but ourselves” (this was true, for they did not know that other people -existed, and therefore were surprised). The chief having sat down, one of the men -rising, said, “Listen all.” (He was the one first transformed, had been first in all -things, afterward, and so was now first to speak.) After thanking the people for assembling, -he said: “I wish to ask you a question. Did you, while living in the old village, -lose two young men?” Then he sat down. An old woman, rising, replied: “I will answer -that question. Two young men, despised and shunned by all, disappeared and have not -been seen since,” and she took her seat. Then the old man whom they had visited rose, -but he could not say much. The young man last transformed, standing up, said: “We -are the two who disappeared. No one cared for us; we felt grieved and we departed. -We have been to the other world, and also in the southern world, and we have now returned. -A guide came with us to our starting place. It was through your wickedness that you -left your old homes. You are like animals of the forest; when their young are old -enough they are left to themselves. As soon as we were large enough, we were left -alone and desolate. The birds build homes for their children but soon leave them; -you will see that whenever the young bird meets the mother it will flutter its wings, -but the mother passes it by. We, like the young bird, were happy to meet you, but -you did not want to see us. At the time we went away we were young, but we are now -men. What is your opinion of what has happened? Will it be customary hereafter to -desert homeless children?” (It appeared that the two wanted to be received into the -gens.) His companion, having listened to his speech, said: “Let this be the starting -point. Whenever a poor family are rearing children and the parents die, never forsake -them.” The men then told all their adventures to the great assembly; that they had -visited the Long Lodge and had seen <span class="corr" id="xd30e4830" title="Source: Hawenniio">Hawenniyo</span>; that they had been directed to describe to their friends in the lower world all -that they had seen. Then they told the people that they must learn the dances which -Hawenniyo wishes his children to know, namely, the Green Corn dances. One young man -was to sing the songs he had heard in the upper world, while the other was to teach -the people <span class="pageNum" id="pb258">[<a href="#pb258">258</a>]</span>how to dance to the songs. The second one to be transformed became Hadentʻheni, the -Speaker, and the first, Hanigongendatʻha,<a href="#n112" id="n112src" class="noteRef">112</a> he who was to explain the meaning of everything touching Hawenniyo. The transformed -said further, “Let it be that whatever was done in the upper world shall be done down -here.” So they danced, and the people adopted the rules laid down for them at this -time. Thus their religion was formed and the people grew prosperous. -</p> -<p>After a time the two young men said, “Let us continue our journey.” Going on, they -found many villages, and spoke to their people. This is why the people are religious -today. These men were good, doing right in all things that the people might follow -their example. At length they said: “We have finished our work, for we have been over -the entire land. We have spoken righteousness and justice to all the tribes.” -</p> -<p>After returning to their birthplace they said: “Let us go southward—south of the hemlock -tree. All the people north of it have been visited.” On the journey they said, “Our -food must be game.” They built a fire after deciding to camp and to go out to hunt. -Then they hunted in many places. On one of these expeditions the speaker saw among -the trees a strange being dodging around somewhat like a man. As he approached, the -stranger stopped, saying, “I am glad to see you, grandson; let us sit down. (The stranger -was very youthful in looks, though he thus indicated himself as grandfather.) I have -been sent to tell you that you and the other people are in great danger. This is all -I am permitted to tell you; but come!—we will visit an old man, who will answer all -questions.” The speaker, arising, followed the stranger, for he was curious to know -whether there were really people so near. On coming to a cliff, the stranger said, -“We live down there.” Looking closely, the man saw an almost invisible trail, which -they followed to the bottom of the ravine, where they came to an opening in the rocks. -When about to enter, the stranger said, “Leave your bows and arrows as you do when -you go into other lodges.” They went through the first opening, then through a second. -In the second room they found sitting an old man and woman, to whom the stranger said, -“I have brought your grandson.” The old man answered: “We have met several times, -but you have never been able to know it. I wish now to caution you, for you and your -people are in great danger. The danger comes from your companion, who has gone far -into the forest. The Ganiagwaihegowa is on his trail, and is coming to devour you. -You are in my lodge now, so I may tell you to defend yourselves. Tomorrow at noon -the enemy will be at your camp. He is filled with powerful orenda (magic power), and -we shall have to suffer on your account. If you do not act as I tell you, we shall -all die. We have tried many <span class="pageNum" id="pb259">[<a href="#pb259">259</a>]</span>times to destroy this Ganiagwaihegowa, but he is so filled with magic power that we -can not kill him. My advice is this: ‘Go home and make some basswood manikins; your -friend has returned to camp and will help you. When the manikins are finished, put -them at the door in front of your brush lodge, each holding a bow and arrows. When -Ganiagwaihegowa approaches you will know the creature by his roar. Be ready with your -bows and arrows; you must have trees felled in the path in front of the manikins. -Ganiagwaihegowa’s life is assailable only in the soles of his feet. When he comes -near, he will be raving with anger. As he raises his foot in crossing the log piles, -you will see a white spot in the sole; there is his heart. Strike it, if you can, -for there only will a shot take effect.’ ” -</p> -<p>Going back to camp, the man cut down a basswood tree, from which, with the aid of -his friend, he made two manikins, obeying the old man in everything. They sat in their -brush lodge until noon the next day. Then they heard Ganiagwaihegowa roaring far off -in the ravine, whereupon they grew weak. Gadjiqsa<a href="#n113" id="n113src" class="noteRef">113</a> had told them to keep on the leeward of Ganiagwaihegowa so that he might not scent -them. They were frightened but said: “We can not run away; we can not escape, as the -only chance we have for our lives is to kill the bear. If he overcomes us, he will -scent the way to our village and kill everybody.” As the bear came in sight, he looked -frightful. Whenever he came to a tree, he would jump at it, tearing it to pieces. -The smaller trees fell merely at his touch. Every time Ganiagwaihegowa roared the -men, losing their strength, were ready to drop to the ground. When, however, he passed -their hiding place on his way toward the manikins, in a terrible rage, and raised -his feet in crossing the logs, one of the men shot at the white spot, and as he was -going over the second log, the other man shot him through the other foot. The pain -made Ganiagwaihegowa rage fearfully. He bit the manikins through the body; then, turning, -he went through the lodge, tearing it to fragments, but a little farther on he fell -dead. Coming out from their hiding place, the men cut off his hind legs. Gadjiqsa -had said that if they failed to do this, Ganiagwaihegowa would come to life again. -As they cut off the feet, they saw that the whole body was quivering. The ribs were -not like those in other animals but formed one solid bone. After skinning the bear, -the men cut his hind quarters into pieces, which they burned to ashes together with -all the bones, for the old man Gadjiqsa had said, “If even one particle of bone is -left, Ganiagwaihegowa will come to life again.” He had said also, “The hide must be -smoked thoroughly over a fire, otherwise it will retain life and become Ganiagwaihegowa -himself again.” The youths did exactly as they had been told. -<span class="pageNum" id="pb260">[<a href="#pb260">260</a>]</span></p> -<p>After this adventure the young men continued to hunt. While one of them was out he -met a man, who said to him, “Come with me.” Going with him, he found that the stranger -was one of the Gadjiqsa people. The old man who had told him how to kill the great -bear had said: “You have saved all the people; after killing you the bear would have -killed us and would have gone to your village and destroyed everybody. Hawenniyo has -given us power to aid men; it is my wish that you and your people should prosper. -If this bear had destroyed you, he would have destroyed all the people in the world. -If I had not told you, we should all be dead now. It is for you to thank us, as well -as for us to thank you.” He added: “But there is another enemy to conquer. When you -leave your present camp you will go on until you come to a river. There you will camp -again, but be on your guard as you travel.” -</p> -<p>The young men soon set out again. When they reached the river they put up a little -lodge. As one was building a fire the other went to look for game. The man making -the fire could hear someone talking very loud, as though making a speech. Going in -the direction of the sound, when he came near he saw the speaker in a valley below -the hill. He looked cautiously, so as not to be seen by those below. There were many -people. In the center on an elevated place stood the speaker, who said: “Tomorrow -we start on the trail leading to the place from which the two men have come. At the -journey’s end we shall have a great feast.” The man on the hill listening understood -that these people were Stone Coats<a href="#n114" id="n114src" class="noteRef">114</a> and that they were going to his village to eat all the inhabitants; he drew back, -frightened at the great number of them. Scattering the brands of the fire, he put -it out. When his friend, on coming back, asked why he had no fire he said: “Do not -talk so loud. There are many people down under the hill; they are Stone Coats, who -intend to destroy us. We must get out of their way.” Peeping over the hills, the hunter -was so frightened that he said, “We must hurry home,” whereupon, making a start, they -went as far as they could that night. Soon they heard the sound of the approach of -the Stone Coats—the noise was like thunder. It was evident that they traveled faster -than the two men, for when they camped that night the men were but a short distance -ahead of them. The chief of the Stone Coats said, “Tomorrow we must be at the village.” -One of the men said, “Run with all speed and tell the people what is coming.” The -other, hastening to the village, said, “The Stone Coats are coming and you shall surely -die, but do not die without a struggle.” Returning, he reached his comrade that day, -so fast could he run. The comrade said, “I shall stay near the Stone Coats, stopping -when they stop. They have but one more halting place, and at each place they hunt.” -That night the Stone Coats’ chief said, “No one must go far; if he does and is away, -he will lose his share of the feast.” The two men were listening and <span class="pageNum" id="pb261">[<a href="#pb261">261</a>]</span>heard what the chief said. They could devise no way of saving themselves or their -people. The people in the settlement, bewildered with fright, ran from place to place, -not knowing what to do. The Stone Coats were near the village, when the chief said, -“Let us halt and rest a little.” -</p> -<p>The two friends sat on the bank of the river, on the leeward side so that they could -not be scented. All at once they saw a man with a smiling face. When he came up, he -said: “I will help you; I will save your people. I will conquer the Stone Coats, for -Hawenniyo has sent me to aid you. I will go alone and fight for your people.” Telling -the people who were running for their lives not to be afraid if they heard a frightful -noise, with a smiling face he went down the bank into the valley where the Stone Coat -army had halted to rest. Soon a terrible noise was heard, as of a desperate battle, -and the two men, who had been commanded not to move, but to sit and listen, could -see steam rising above the hill from the sweat of the Stone Coats.<a href="#n115" id="n115src" class="noteRef">115</a> Then the sounds came only at intervals and were not so loud, and finally they ceased -altogether. The watchers saw the stranger with the smiling face coming up the hill. -He said: “I am thankful that I have destroyed them. The Stone Coats are all dead, -and the people now alive will live in peace. I am appointed by Hawenniyo to open the -way and the paths to his people on earth. Wherever there is sorcery among your people, -I am always sent against it. We are sure to kill all we pursue. If a witch crawls -into a tree, we shoot the tree until it opens and the witchcraft comes out. It is -I whom you always hear called Lightning or Hinon,” i.e., Thunder. -</p> -<p>He left them, whereupon the two men went to the place where the Stone Coat army had -been. Only piles of stone remained. The stones found all over the earth are remains -of this battle and the killing of the Stone Coats. Thus, it was through the two transformed -young men that our forefathers were saved from death and enabled to live to a great -age. They foretold what was to be as it is today, and at the present time we hold -to the teaching of these men, who had their religion from the upper world. -</p> -</div> -</div> -<div id="s49" class="div2 section"><span class="pageNum">[<a href="#xd30e983">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">49.</span> <span class="sc">Dagwanoenyent</span></h3> -</div> -<div class="divBody"> -<p class="first">Once some men in a village were preparing to go on a hunting expedition. Now, in the -old times, as far as can be traced back to the forefathers, some men had luck and -others had not. -</p> -<p>Now, in the village in which these men lived was a young man who was somewhat foolish—not -strong in mind—as people thought. Knowing that the men were getting ready, he went -to one and another asking leave to go with them, but no one would let him go, for -they considered him foolish, and hence unlucky. -<span class="pageNum" id="pb262">[<a href="#pb262">262</a>]</span></p> -<p>After all had left, a young woman, who took pity on him, went to him and said, “Let -us be married and go hunting.” They got married and went to hunt, camping in the woods. -The man could not kill any big game; only squirrels and such creatures. He made traps -to catch deer, which he placed around so that the deer might get their feet into them. -One morning when he went to look at his traps he heard some one crying like a woman. -The sound came nearer and nearer. At last he saw a woman coming with two little boys. -She was crying, and as they came up she said: “Help me! for we are going to die. One -of my little boys stole a feather, which he pulled to pieces. Now we are going to -die for that feather. I want you to kill that hawk on the tree over there, and when -the person whose feather my little boy took comes, throw the hawk at him, saying, -‘This is your feather.’ ” -</p> -<p>The man killed the hawk, and had no sooner done so than he heard a terrible roar and -noise, and the trees fell, and a man came and stood on one of them. This man had terrible -eyes and long hair; that was all there was to him—just a great head without a body.<a href="#n116" id="n116src" class="noteRef">116</a> The young man flung the hawk at him with the enjoined remark. Catching it, the latter -said, “Thank you,” and was satisfied. This woman was a panther and the children were -her cubs, but she seemed to the man to be of the human kind. She said that she lived -among the rocks and that Dagwanoenyent lived near her, being her neighbor. Once while -he was away from home her little boy went into his place, and getting his feathers, -spoiled them. When Dagwanoenyent came home he was very angry and chased them. Then -the panther told the man that she knew he was poor and that no man would hunt with -him, adding, “Now, I will help you, and you will get more game than any of them. I -do this because you helped me.” After that he killed more game than any other hunter -in the woods. -</p> -</div> -</div> -<div id="s50" class="div2 section"><span class="pageNum">[<a href="#xd30e992">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">50.</span> <span class="sc">The Shaman and His Nephew</span></h3> -</div> -<div class="divBody"> -<p class="first">In times past a noted shaman and his nephew dwelt together in a lodge in the forest. -</p> -<p>One day, when the nephew had grown to manhood, the uncle said to him: “Now, my nephew, -you must go to the lodge of the chief, who has two daughters whom you shall marry. -When you go you must wear those things endowed with orenda (magic power) which I wore -when I was a young man.” The shaman here referred to a panther-skin robe, a pouch -of spotted fawn skin, and a pipe decorated with a manikin. Among other things the -uncle brought out these, bidding his nephew: “Now, test your ability to use them. -See what you can do with them.” First the nephew placed in the bowl of the pipe red-willow -bark which had been dried for the purpose. <span class="pageNum" id="pb263">[<a href="#pb263">263</a>]</span>Then he took out the manikin, which at once ran to the fire and, bringing an ember, -put it into the pipe. Now the nephew began to smoke, and as he smoked he expectorated -wampum, first on one side and then on the other. The uncle said to him: “That will -do very well. Now you must don the feather headdress that I wore when I was a young -man.” On the top of this headdress was a duck which, when the headdress was not worn, -drooped its head, seeming not to be alive, but which, as soon as the headdress was -put on, held up its head and became alive. After the nephew had put on the headdress -the uncle said to him, “Now you must tell the duck to speak.” Addressing it, the nephew -said, “Oh, my duck, speak!” and at once the duck called out in a loud voice. Thereupon -the uncle said: “Nephew, the two young women are thinking of you at all times, for -they feel that they will prosper if you marry and live with them. When you are at -their father’s lodge you must go on a hunting trip and must take one of the young -women with you. When you are out in the woods the woman must lie down and must not -see anything. She must lie with her head carefully covered. Then you shall sing, and -all the wild animals will come around to listen to your singing. You may kill only -such as you desire.” “But,” he added, “the young woman must not look at them; if she -does, something evil will happen.”<a href="#n117" id="n117src" class="noteRef">117</a> -</p> -<p>The nephew, wearing his uncle’s garments and feather headdress, started for the chief’s -lodge. It was night when he drew near the village in which lived the chief, and thinking -it would not look well for him to arrive at the lodge after dark, he decided to camp -for the night in the forest. For this purpose he chose a fallen tree, near which he -kindled a fire. Early in the night a man came to the fire, saying: “My nephew, I am -traveling. I am going to the village near here, but it being now late, I think I will -stop with you at your fire. In the morning we can go on together. So I will remain -on this side of the fire, opposite you, and I will relate stories of what has happened -to me during my life to pass the time away.” The young man unwarily agreed to this -proposition of the stranger. Then the man who called himself uncle began to tell stories, -and the young man would respond at times. But at last, growing sleepy, the latter -stopped making responses, whereupon the self-styled uncle remarked, “Nephew, I think -that you are asleep.” The young man did not make reply. Then the stranger stirred -the fire, and blowing sparks from it on the young man, called out, “Nephew, I think -that sparks of fire are falling on you.” But as the young man did not move, the uncle -saw that he was fast asleep. Going over to the side of the young man the stranger -shook him, saying, “You are asleep and sparks of fire are falling on your clothes; -so you would better remove them so that they will be safe.” This awakened the <span class="pageNum" id="pb264">[<a href="#pb264">264</a>]</span>young man, who arose and undressed himself, and laying his garments in a safe place, -carefully covered them with hemlock boughs. The stranger had an old skin robe with -the fur all worn off, which he told the young man to use as a covering for the night; -this he did. Returning to his side of the fire, the self-styled uncle began again -to tell stories, to which the young man responded for a while, after which he again -became silent. Knowing that the young man was asleep, the stranger went to the place -where he had concealed his garments and, after removing his own, put them on, leaving -his own soiled things in their stead. The stranger knew where the young man was going, -and knew also the orenda (magic power) of the garments and pouch belonging to the -latter, so he had determined to secure them for his own use. In the morning when the -young man awoke he discovered that he was alone, that his garments and pouch were -gone, and that in their stead remained the well-worn and soiled things of the wily -old stranger who had visited him the night before. Naturally, he was sad and deeply -humiliated, but he determined to don the shabby garments of the stranger and to finish -his journey to the lodge of the chief. -</p> -<p>When the old man was dressed in the garments and headdress of the young man, he looked -well, so when the sisters saw him coming, they said, “At last, our man is coming to -us.” But on looking more closely at him, the younger sister, becoming suspicious, -decided that he was not the man they had expected. Hence, when he entered the lodge, -leaving the side of her sister, she went over to the other side of the fire. The man -took his seat beside her elder sister, who said to her: “Why do you leave me now? -You have been wishing that he would come, and now that he has come, you leave and -go to the other side of the fire.” The younger sister, however, remained firm in her -conviction that he was not the right man. The chief notified the people to go to the -lodge of public assembly to meet his new son-in-law and to see him smoke. In response -to this invitation all the people assembled. The man arrayed himself in the stolen -garments for the purpose of convincing the people and the chief that he was possessed -of great orenda; but for him the times were out of joint and ill-omened. A beautiful -piece of buckskin was spread on each side of him to receive the expected wampum. But -the duck that surmounted the stolen headdress appeared to be lifeless, for its head -hung limp. Drawing the pipe out of the pouch and filling it with dried red-willow -bark, the man told the manikin to bring an ember to light the pipe. The manikin, however, -did not move. He spoke to it a second time, but it did not move. Then he said to the -people, “My manikin is shy because of the great concourse of people.” Reaching out, -the man took an ember which he placed in the hand of <span class="pageNum" id="pb265">[<a href="#pb265">265</a>]</span>the manikin, but without result; finally he himself put it into the pipe. Then he -began to smoke, but he spat no wampum, and merely soiled the piece of buckskin. -</p> -<p>After the people had left the assembly lodge and returned to their homes, the chief’s -younger daughter went out to gather wood. While walking leisurely along looking for -fuel, she saw smoke arising in the distance. When she reached the spot, she found -there what was apparently an old man, who was fast asleep with his head drooping against -a log. Spittle was flowing from his mouth, which, when it fell on the ground, became -wampum. Astonished, the younger daughter ran home to tell her father what she had -seen. He at once sent her back to bring the strange man to the lodge. Carefully gathering -the wampum, she informed the man that her father had sent for him, and that he must -therefore accompany her to the lodge. -</p> -<p>Soon after the elder sister and her husband reached home from the assembly lodge, -they seated themselves on one side of the fire. In a few moments the younger daughter -and the man, old in appearance, entered the lodge and took seats on the opposite side -of the fire. Then the husband of the elder daughter said to his wife, “Your sister -should be ashamed of herself for having that old man.” Thus all spent the night together. -The next morning the husband of the elder daughter went to hunt. In the evening he -returned with a dead bloodsucker rolled up in leaves, which he told his wife to cook. -Slicing it into small bits, she did so, and prepared some burnt cornmeal to go with -it. Her husband told her to take the fat from the top of the kettle and pour it on -the meal. This she did, and then passed some of the meal to her sister; but as the -latter was taking it, the elder sister drew it back, with the remark, “I would willingly -give it to you, but I do not like the looks of your man.” -</p> -<p>In the morning of the next day the husband of the younger daughter said to the other -man: “I should like to change garments with you. I shall wear them only part of the -time, and you part of the time. Hereafter you shall be called by my name.” The other -person agreed to the proposition. As soon as the change was made, the husband of the -younger daughter became a fine-looking man. He told his wife to have her father assemble -the people in the lodge of assembly, for he was going to smoke. All the people gathered -at their accustomed place of meeting. The floor was swept clean, for there was no -buckskin to put down, as the other husband had soiled such pieces as were available, -which were still hanging up to dry. The husband of the younger daughter sat down, -with his wife on his left side and with his pouch leaning against the seat. As he -threw back his head, his pouch came to life and held up its head, and he said, “Speak, -my duck!” At once the duck came to life, and, holding up <span class="pageNum" id="pb266">[<a href="#pb266">266</a>]</span>its head, began to sound its usual note. Then, taking his pipe from his pouch and -filling it with dried red-willow bark, he sent the manikin to bring him an ember for -a light. The manikin brought the ember, and after the pipe was lighted, the young -man smoked. While doing so, he spat first on one side and then on the other; the spittle -at once turned into beautiful dark wampum, which rolled all over the floor. The people -scrambled after it, picking up as much as they could. -</p> -<p>When the husband of the elder daughter, who had gone on a hunt, returned, the young -man said to him, “I shall keep the garments, for tomorrow I shall take my wife and -go to hunt.” So in the morning he went into the woods. After reaching his destination -in the forest, he said to his wife, “I will show you something.” Having found her -a fine place for a shelter, he bade her lie down and cover her head, and refrain from -looking out at what was going on; for if she did so, something evil would certainly -befall him. Obeying her husband, she covered her head. Then he sang, “Now, all you -wild beasts, come here to this place.” In obedience to his song they all came—bear, -elk, and deer—jumping, hurrying, and rushing on. All the young man had to do in order -to kill them was to point his magical finger at any one he desired to secure, whereupon -it fell dead. Then he sang another song, “Now, all you wild beasts, go to your homes”—all -vanished as quickly as they had come. When they had gone, he said to his wife, “Now -you may arise and uncover your head.” On getting up and looking around she saw on -every side all kinds of game lying dead. Her husband said to her, “Now, let us go -home. You may tell the people that they may have as much meat as they desire.” -</p> -<p>On their return home the younger daughter informed the people of her husband’s invitation -to take all the meat they required. So many people went to the place of the hunt, -where after skinning and cutting up the game which the young man had killed, they -carried it home. Seeing every man in the village carrying meat and venison, the elder -daughter asked her sister, “How does your husband kill so much game?” Her sister answered, -“Your husband stole his garments, but now he has recovered them, and you see what -he can do with their aid.” The elder sister replied, “I will turn my husband away -and marry yours.” So when her husband returned she charged him, saying: “You stole -this young man’s garments. Are you not ashamed of your conduct?” Then, taking a pestle -used for pounding corn, she drove him out of the lodge. -</p> -<p>When the people had eaten the meat the young man again went to hunt. The elder sister -said, “I must go with him,” but the younger sister answered: “You are too careless; -you would not <span class="pageNum" id="pb267">[<a href="#pb267">267</a>]</span>obey him. You are too foolish. You took the other man when I knew that he was not -the right one. So you should not go.” But when the young man was ready to start she -cried like a child to be permitted to go; and finally her younger sister said, “Go, -if you will obey him in everything.” Although he did not accept her as his wife, she -followed him into the forest. He chose the place of their lodge. When it was ready -he told her to lie down and cover her head, and not to look out until he should call -her. Then he began to sing, “Now, all you wild beasts, come here to this place.” With -a terrifying sound they came from all directions, leaping and gamboling as they rushed -onward. The young man sang all the time. But the woman, becoming afraid of being trampled -to death, peeped out to see what was going on. As she did so one of the larger animals, -running up to the young man, said <i>Ho, ho, ho!</i> and then carried him off on its back. Frightened, the sister-in-law leaped up and -ran home. When she arrived there her younger sister said, “Where is my husband?” “The -animals carried him off,” came the answer. Thereupon the younger sister replied: “I -told you that you are too foolish to go to such a place, and I did not want you to -accompany him. Now see what you have done.” -</p> -<p>Distracted with grief, the young wife hastened to the place where her husband was -wont to hunt. There she could see the tracks around and could also hear her husband’s -voice far in the distance singing, “I am deceived by my sister-in-law.” Knowing just -what she must do, she called the white deer to come to her aid. Obeying her pleading, -the white deer<a href="#n118" id="n118src" class="noteRef">118</a> in a moment was at her side. Addressing it, she said, “I wish to borrow your coat -at once.” The white deer answered, “If you will place my body in a safe place and -take good care of me, I will gladly lend it to you.” The young wife consenting willingly -to the conditions, the white deer lent her its coat. Thereupon she placed the deer’s -body in a safe place, covering it carefully so that it could not be found. Quickly -putting on the coat, she became at once a beautiful white deer; then she ran swiftly -after the animals, passing first the hedgehog, a slow runner; then one after another. -As she passed each would call out, <i>Hai, hai, hai!</i> It would seem that they were becoming tired. They thought that she was a deer, and -that she would help them. Her husband was carried first by one, then by another animal. -It was while he was on the bear’s back that she overtook him. Leaving the bear, the -young husband leaped on the back of the white deer, whereupon off she ran ahead of -all the other animals. Making a large circuit, she returned to the place where she -had left the body of the white deer. There she became herself again, and giving back -the deer its coat, all returned home in good condition and lived happily. -<span class="pageNum" id="pb268">[<a href="#pb268">268</a>]</span></p> -</div> -</div> -<div id="s51" class="div2 section"><span class="pageNum">[<a href="#xd30e1001">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">51.</span> <span class="sc">The Horned Snake and the Young Woman</span></h3> -</div> -<div class="divBody"> -<p class="first">A woman living near Cayuga Lake had been asked many times by young men to marry her, -but she would never consent. The knowledge that she was good-looking made her very -proud and haughty. -</p> -<p>During the warm weather the family slept out of doors. One night, however, the young -woman remained inside the lodge. As was customary in those days, a skin mantle was -hung up for a door. In the night the young woman, awaking, saw some one looking through -the doorway, whose face glistened and whose eyes shone. The face disappeared and a -man walked into the lodge; coming to the bed, he sat down at the side of the young -woman and began to talk. His conversation was very enticing, and she could not help -listening to him, but she did not answer. Thinking she was asleep, the strange man, -shaking her, asked, “Are you asleep?” She did not answer. After putting sticks on -the fire to make a light, he again asked, “Are you asleep?” She could not longer resist, -and drawing the mantle down from her face, said, “No.” She saw that he was very handsome -and that even his raiment glistened. He spoke of taking her for his wife, promising -to give her all he had, and saying, “You will find plenty of fine things in my lodge -and you shall have them all.” While he talked she was fast becoming of his mind, and -at last she consented to be his wife. One man after another had failed to win her, -but this stranger was so engaging that she was willing to go to him. When he left -her, he said, “I will come for you in two days.” -</p> -<p>The next morning the young woman’s family wondered why they did not see her, for she -was usually the first to be up. Her mother said, “I wonder what the matter is.” Going -to the lodge, she found her asleep. She shook her but could not arouse her. Her people -came to see her from time to time, but still she slept. At last, on looking in, they -saw her sitting with her head down, as though in deep thought. They wondered what -her trouble was—had she had evil dreams? Finally she got up, but seemed sad, not as -cheerful as usual. They saw that something serious was on her mind. -</p> -<p>As the time approached for the husband to come, the young woman thought, “I will put -on my best clothes that I may look as nearly as possible like him.” When the time -came he appeared before her, saying, “I have come for you.” Arising, she followed -him without hesitation. Pointing to a hill, he said, “I live on the other side of -that hill.” On the way the young woman thought that she might be possessed of something -evil and almost resolved to go back. The man seemed to know her thoughts, for looking -at her he said, “You are mine, and we are on our way home.” So she continued to put -<span class="pageNum" id="pb269">[<a href="#pb269">269</a>]</span>her feet in his footprints. At last he said, as if in answer to her thoughts: “You -have become my wife; you can not help yourself. My home is near.” They descended the -wall of a precipice until they reached a large opening in the rocks. She was glad -at any rate to be so near the lodge. Stopping again, she took council with herself -and almost resolved to go back, but an inward feeling that she must keep on prevailed. -</p> -<p>As they entered the hole in the rocks, which led into what seemed to her to be a lodge, -she saw many fine things which she thought would be a comfort to her. In one corner -was a beautiful skin couch; her husband said to her, “This is your couch.” She was -well pleased with her new home. -</p> -<p>Some time passed. She did not discover that the man was different from other men. -As soon as the sun rose every day, he went away. -</p> -<p>One day he told her that he was going a long distance, whereupon she thought: “Now -he will be gone a good while. I will look around and see where I am.” On going out -she found that she did not know where the place was, nor in what direction they had -come. She went on and on, more for amusement than anything else, thinking perhaps -that she should find the way out, and that then she could reach home. At last she -decided to go back into the lodge. She had not gone far when she heard some noise -behind her, at which she was greatly frightened. “You need not be frightened,” said -a man; “I was looking for you. Stand still, my grandchild, and do not be afraid of -me; I am sent to tell you of your danger; you must do my bidding, for I pity you. -Your husband is a great horned snake. I am going to kill him and destroy his lodge. -You must go up in that high place yonder; sit down and watch. Nothing will happen -to you. When you see your husband, keep your eyes on him and learn to know what he -is.” On going up into the place indicated and looking around, she could see no clouds -in the sky—all was bright and clear. Suddenly, however, she saw beyond the place a -large body of water rising, and soon it was as high as the hole in the rocks which -led to her home. Then she saw approaching the rocks a great horned snake with glistening -face. She was frightened when she looked on this creature and knew it was her husband. -Just as its head was inside the rocks, she heard a terrible thunder clap; lightning -struck the rocks and they were all blown to bits. Then the water subsided. After a -while the old man came, saying: “Your husband is killed. There are three of us. We -know that you are under evil influences now, but we will try to save you. You can -go home, but you must be purified first.” While he was talking the other two came. -The old man told her to take off her clothes. She knew that she had <span class="pageNum" id="pb270">[<a href="#pb270">270</a>]</span>to do as he had requested. Taking up a small vessel, he gave her to drink a portion -of what it contained, and then rubbed the rest of the contents on her back about the -loins. In a short time three large snakes passed from her reproductive organs, whereupon -the old man remarked, “You are now saved from the evil orenda with which you have -been afflicted.” To purify her further he gave her a beverage which caused vomiting. -The matter which she threw up consisted of worms, ants, maggots, and all kinds of -foul creeping things. While living with her husband her mind had been so much under -his spell that she had believed that the food which he gave her was good and wholesome. -The three men, now satisfied, said to her: “You are at last thoroughly purified and -freed from the evil power of your husband and his people; so you can return to your -home, which is seven days’ journey from here” (when she made the journey with her -husband it seemed to her but a short distance). Then the old man said to her: “I am -he whom your people call Hinon. You must marry one of your own people, one who is -older than you are, for the younger ones are filled with witchcraft; and you must -tell your friends all that has happened to you, for if you do not do so, you will -undergo the same misfortunes again.” Thereupon they took her home; while on the way -it seemed to her that they were flying through the air. -</p> -<p>The morning after returning home her people found her lying in the lodge. Her family -were all delighted that she had returned to them safe. When they had found she was -missing they had searched for her everywhere, but had never been able to find even -a trace of her. She related to them her adventures, telling them how she had become -the wife of a great horned snake, and how she had been rescued from it by Hinon, their -grandfather. -</p> -<p>When her grandfather, Hinon, had left her at the lodge doorway he had given her a -basket, telling her to fill it with native Indian tobacco, saying, “For with this -plant we cleanse ourselves.” He told her further that from time to time she should -leave a small quantity of the tobacco in the woods, which he would get as a grateful -offering to him. -</p> -</div> -</div> -<div id="s52" class="div2 section"><span class="pageNum">[<a href="#xd30e1010">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">52.</span> <span class="sc">The Man Pursued by His Sister-in-Law</span></h3> -</div> -<div class="divBody"> -<p class="first">Two brothers lived together in the forest. Every day the elder went out to hunt, but -he never brought home game or flesh of any description. The younger brother noticed, -however, that his brother’s back bore bloody stains just as if he had been carrying -freshly killed game; so he decided to watch him, that he might see what he did with -the game he killed. -</p> -<p>One day while the younger brother was watching he found that, when returning with -game, a woman approached from a side path <span class="pageNum" id="pb271">[<a href="#pb271">271</a>]</span>and took from the elder brother the game, which she carried away. So the next day -the younger brother started off in the direction the strange woman had taken. He soon -came to a lodge, and on entering he found a young woman, who smiled and began talking -to him. -</p> -<p>In the afternoon he started for home; but after he had gone some distance he saw that -he was returning to the lodge which he had just left, and was greatly disturbed about -himself. Thereupon he went in an opposite direction. While he was walking along, his -elder brother, coming up behind him, said, “My brother, it is strange that you do -not know that there is a fishhook caught in your neck.” Having removed the fishhook -and fastened it to a near-by bush, the elder brother said to his younger brother: -“Your only safe course now is to escape from this place as quickly as possible. I -will aid you to escape.” Then the elder brother, causing the younger to become small, -after opening one of his arrows introduced him into it, and after securing him there, -told him, “When the arrow strikes the ground, quickly get out of this arrow and then -run for your life.” Then he shot the arrow off into the air. -</p> -<p>When the young woman drew on the fishhook she found that she could not pull it to -her; following along the line, she found that the hook was fastened to a bush. This -caused her to get very angry, and she said, “Young man, you can not escape from me; -this world is too small for that.” Thence she quickly went to the young man’s lodge -but he was not there, so she tracked him to her own lodge and back again to the bush. -There she found the trail of the arrow, which she followed to the spot where it fell. -On finding there the tracks of the young man, she pursued his trail with great speed. -As she approached the young man he heard her footsteps and, pulling off his moccasins, -he told them to run ahead to the end of the country;<a href="#n119" id="n119src" class="noteRef">119</a> further, he transformed himself into a stump right where he stood. The pursuing woman -soon came up to the stump. Halting there, she looked up and said, “Why, this looks -like a man”; but, as the tracks of the young man apparently passed on, exclaiming -“Why do I waste time here?” she ran on. When she reached the end of the country, behold! -there stood the young man’s moccasins. Then she hurried back to the place where she -had seen the stump, but it was no longer there. Finding, however, fresh tracks made -by the young man, she followed them. Soon the young man heard her approaching again, -whereupon he cast a stone behind him, with the remark, “Let a high rock extend from -one end of the country to the other.” As soon as he had spoken the words the great -ridge of rock was there. -</p> -<p>When the young woman came to the rock she could go neither through it nor over it. -Finally she said, “I have never heard of this high rock; surely it can not extend -across the country. I will <span class="pageNum" id="pb272">[<a href="#pb272">272</a>]</span>go around it.” So she ran to the end of the country without success; then she ran -to the other end of the country, but with no greater success in getting around the -ridge of rocks. Coming back to the spot whence she had started, she stepped back a -short distance and then, rushing forward, she butted her head against the solid rock -to break it down; but she fell back seemingly dead. After a long time she recovered -consciousness and, looking around her, Lo!—the rock ridge had disappeared; only a -small stone lay there. “Oh! he is exerting his magic power,” she exclaimed, and again -she hurried on after him. -</p> -<p>When the youth once more heard her footsteps and knew that she was fast gaining on -him he took a pigeon’s feather out of his pouch, and casting it down back of him commanded, -“Let there be a pigeon roost across the country and let there be so many pigeons in -it that their droppings shall be so deep and high that nothing can get through them.” -Soon the young woman came to the roost and started to go through it, but could not -do so; then she drew back, saying, “I never heard that a pigeon roost could extend -across the world. I shall go around it.” Thereupon she followed the roost, first to -one end of the world, then to the other, but was not able to go around it. Returning -to the spot whence she had started she attempted to break through the mass of droppings -by butting her head against it, but she fell back seemingly dead. After a long time -she regained consciousness, and on opening her eyes found a small feather lying on -the ground. The roost had disappeared. She was now very angry and took up the pursuit -with great speed. -</p> -<p>In his flight the young man came to a lake where he saw people bathing and playing -in the water. Stopping there he said, “Let one of those men become just like me and -let me become an old stump.” Presently the young woman came up to the stump, but hearing -the laughter of the bathers she saw on looking at them that the man farthest out in -the lake was the one she was following. Seeing her standing there the people called -to her, “Come! help us catch this man who outswims us.” Quickly springing into the -water, after a long chase she caught him, but the moment she had done so he took his -own form, whereupon she knew that she had been deceived again. Going back to the shore -she found that the stump had gone. -</p> -<p>Again she followed the tracks of the young man. Just as he heard her approaching, -a man stood before him who asked, “What is the trouble?” The young man replied, “A -woman is pursuing me.” The stranger answered, “I will try to aid you.” Stooping down, -he added: “Get on my back. I will throw you on a hillside. You must run along the -hill until you are forced to descend.” The young man stepped on the back of the man -Nosgwais,<a href="#n120" id="n120src" class="noteRef">120</a> who stretched his legs to an enormous length, throwing the young man off to a great -distance <span class="pageNum" id="pb273">[<a href="#pb273">273</a>]</span>on a side hill. The young woman came to the trail, where she found the ground soft -and resilient. As she tried to advance it would fly up, throwing her backward. On -looking around she found that she was standing on a toad’s back. She made great circles -in search of the tracks of the young man. At last she reached the hill. When the young -man reached the hill he ran along its top for a considerable time until he slipped -and fell. Being unable to help himself, he slid down the hill with great rapidity, -so fast that he did not realize anything until he struck a lodge, a voice within which -said, “I think there must be something in our trap.” -</p> -<p>A young woman came out and, seeing the young man, lifted him up and took him into -the lodge. “What is the trouble?” asked an old woman. He replied: “A woman is following -me. I have long been trying to escape from her.” “Keep out of sight and I will help -you,” said the old woman. Then the old woman, filling a kettle with bear’s oil, set -it over the fire. Soon it began to boil, whereupon she said, “Let this young man’s -face be looking up from the bottom of this kettle.” At that moment they heard a noise -outside of the lodge door, which opened. In came the young woman, who asked, “Where -is the man I am following?” The old woman said, “He ran into the kettle.” Looking -into the kettle and seeing the face of the man, she exclaimed, “I knew I should conquer -you at last;” and plunged into the boiling oil in order to seize him. But the boiling -oil killed her. Then the old woman called the young man, saying, “The woman who was -pursuing you is dead.” The daughter said to her mother, “I will have this man for -my husband.” -</p> -<p>In the course of time twin boys were born to the young people. When they were large -enough to run around, their father said to them, “You must now go after your uncle.” -After traveling a very long distance they reached a lodge, in which they found a man. -One of the boys said, “Uncle, we have come for you.” The old man, after making ready, -accompanied them. When they arrived at the home of the boys, the younger brother greeted -his elder brother with, “I am glad we are able to see each other again.” Then one -of the boys said, “Grandmother, we want you to marry this man, our uncle.” She replied, -“So it shall be.” So they were married and all lived happily together. -</p> -</div> -</div> -<div id="s53" class="div2 section"><span class="pageNum">[<a href="#xd30e1019">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">53.</span> <span class="sc">The Story of Bloody Hand</span></h3> -</div> -<div class="divBody"> -<p class="first">According to tradition several tribes of the Iroquois claim the honor of having produced -a great man, whose name was Bloody Hand, and whose fame as a hunter was not less than -his reputation as a bold and resolute war captain. -<span class="pageNum" id="pb274">[<a href="#pb274">274</a>]</span></p> -<p>Now, Bloody Hand had great love for the birds of the air and the animals on the earth -that eat flesh. He greatly respected them and paid them marked attention. When he -had killed a deer while out hunting he would skin it and cut the meat into small pieces; -then he would call Gaqga<a href="#n121" id="n121src" class="noteRef">121</a> to come to eat the flesh. When he killed another animal, he would dress it in like -manner and call Nonhgwatgwa<a href="#n122" id="n122src" class="noteRef">122</a> and his people to come to eat the flesh which he had given them. Sometimes he would -carry home a portion of the game he had killed, but generally he gave it all to the -various birds and animals whose chief food is flesh. -</p> -<p>According to a Seneca legend a number of Seneca warriors went on a warlike expedition -against a tribe which was hostile to them, and it so happened that Bloody Hand was -one of this warlike band. In an encounter with the enemy he and a number of others -were killed and their remains were left on the ground. The body of Bloody Hand lay -in the forest stark naked; the enemy, having scalped him, had borne away the scalp -as a great trophy. -</p> -<p>The birds of the air, having seen Bloody Hand killed and mutilated, held a council -at which they bemoaned the death of their human friend. Finally one of the assembly -said: “Let us try to bring him back to life. But before we can begin to resuscitate -his body we must recover his scalp, which hangs before the door of the chief of the -enemy who killed him. Let us send for it.” The assembly after agreeing to what had -been proposed with regard to the preparations necessary to bring their friend back -to life, first sent the Black Hawk to secure the scalp. Having arrived at the place -where hung the scalp, Black Hawk was able by means of his sharp and powerful bill -to break easily the cords that held the scalp; thus securing it, he bore it in triumph -to the council of the birds. Then one among them said, “Let us first try our medicine -to see whether it has retained its virtue or not. We must try first to bring to life -that dead tree which lies there on the ground.” Thereupon they proceeded to prepare -their medicine. To make it, each representative placed in the pot a piece of his own -flesh. (These representatives were, of course, birds of the elder time, not such as -live now.<a href="#n123" id="n123src" class="noteRef">123</a>) In experimenting with their medicine they caused a stalk of corn to grow out of -the ground without sowing seed. In this stalk there was blood. After noting the efficacy -of the medicine they broke the stalk, and after obtaining blood from it, caused it -to disappear. With this medicine is compounded the seed of the squash. -</p> -<p>When the medicine was made they held a sanctifying council, in which part of the assembly -sat on one side of the tree, and the other part on the opposite side. The wolves and -the snakes attended, also other animals and birds of great orenda (magic power). The -birds <span class="pageNum" id="pb275">[<a href="#pb275">275</a>]</span>sang and the rattlesnakes rattled; all present made music, every one in his own way. -</p> -<p>Above the clouds and mists of the sky dwells a bird who is the chief of all the birds. -His name is Sʻhadahgeah. This assembly of bird and animal sorcerers chose the chief -of the crows to notify him of all that was taking place. This is the reason, according -to the tradition, the crow today sings the note “caw, caw.” The eagle is another chief -who is under this great bird that dwells above the clouds and mists of the firmament. -</p> -<p>When the leaders of this assembly saw that the trees and plants were coming to life -and putting forth green leaves and waxen buds,<a href="#n124" id="n124src" class="noteRef">124</a> the presiding chief said to his associates: “This is enough. We have sung enough. -Out medicine will now act, and we must select someone to put it into the man’s body.” -For this purpose they chose the chickadee. This canny bird first drank the medicine; -then going by way of the man’s mouth into his stomach, it emitted the medicine. While -this was taking place the others were engaged in rubbing the body of the dead man -with the medicine. When his body was well anointed they all sat down and began to -sing. For two days and two nights they did not cease from singing, until they perceived -that the body was becoming warm again. After his resuscitation<a href="#n125" id="n125src" class="noteRef">125</a> the man reported that he felt suddenly as though he had just been aroused from a -sound sleep; he heard the singing of the birds and the various sounds made by the -beasts around him, and finally came to life again. Remaining silent, he merely listened -to the singing of the songs of orenda that arose on all sides. He listened because -he could understand the words that were used in these chants of the sorcerers. As -soon as his body began to show signs of motion the birds and the beasts drew back -a little, but continued to sing and chant. -</p> -<p>When the chief of the assembly saw that the man had fully recovered his life, he said -to him: “We bestow this medicine on you and your people. Your people shall have it -for their healing. If it so happens that one of them is injured by a fall, by a blow, -or by an arrow shot, he must have recourse to this medicine. You must make use of -it at once. You must also from time to time strengthen and renew this medicine by -giving a feast in its honor.<a href="#n126" id="n126src" class="noteRef">126</a> When you make use of it you must burn tobacco in our behalf and turn your thoughts -toward us. As long as you shall have this medicine, you shall assemble at intervals -at appointed feasts to strengthen it, and for this purpose you shall burn tobacco -of the old kind. While doing this you shall say, among the other things: ‘Let all -the birds and the beasts on the earth and above the earth share this fragrant smell -of the tobacco.’ As long as people live and are born this ceremony must be maintained -to fix the use of this medicine.” Thus, after <span class="pageNum" id="pb276">[<a href="#pb276">276</a>]</span>the birds and beasts had brought the man to life, they taught him how to make use -of the medicine and how to sing the songs that put it in action. Then they dismissed -him, telling him to go to his home, where he must inform his people, through their -appointed authorities, what he had learned for their benefit and welfare. Thereupon -the man went to his home. -</p> -<p>The men who had seen him scalped and killed had related the story to their people, -who believed him dead. So, when they saw him return alive, they quickly gathered around -him, asking, “How has it come to pass that you have returned alive?” Then the man -gave them, in detail, an account of how he had been killed, and how the birds and -the animals, in return for the kindness which he had shown them at all times, had -concocted the medicine which had brought him back to life. Then, selecting a small -number of wise men of great experience, he taught them how to use this medicine and -confided its preservation to their custody. He strictly enjoined them not to make -light of the songs which belonged to it; should they so far forget themselves as to -do so, they would suffer great misfortune, for the songs possessed great orenda, which -would become active against them. He told them, further, that no one should sing the -songs unless he had some of this powerful medicine (which is called <i>nigahnegahah</i>, “small dose”). This medicine is still held in great repute among the Iroquois. (See -Medical Note, p. 491.) -</p> -</div> -</div> -<div id="s54" class="div2 section"><span class="pageNum">[<a href="#xd30e1028">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">54.</span> <span class="sc">The Seven Stars of the Dipper</span></h3> -</div> -<div class="divBody"> -<p class="first">Long ago six men went out hunting many days’ journey from home. For a long time they -found no game. One of their number said that he was sick (in fact he was very lazy), -so they had to make a litter of two poles and a skin, by means of which four men carried -him. Each man had his own load to bear besides. The sixth member of the party came -behind, carrying the kettle. -</p> -<p>At last, when they were getting very hungry, they came on the track of a bear, whereupon -they dropped their sick companion and their burdens, each running on as fast as he -could after the bear. At first the track was so old that they thought merely, “We -shall overtake the bear at some future time anyway.” Later they said, “The track can -not be more than three days old,” and as it grew fresher and fresher each day, they -finally said, “Tomorrow, it seems, we shall overtake the bear.” Now, the man whom -they had carried so long was not tired, and when they dropped him, knowing that he -was to be left behind, he ran on after them. As he was fresher than they were, he -soon passed them, and overtaking the bear, he killed it. -<span class="pageNum" id="pb277">[<a href="#pb277">277</a>]</span></p> -<p>His companions never noticed in their hurry that they were going upward all the time. -Many persons saw them in the air, always rising as they ran. When they overtook the -bear they had reached the heavens, where they have remained to this day, and where -they can be seen any starlit night near the Polar Star. -</p> -<p>The man who carried the kettle is seen in the bend of the Great Dipper, the middle -star of the handle, while the only small star near any other of the Dipper stars is -the kettle. The bear may be seen as a star at the lower outside corner. -</p> -<p>Every autumn when the first frost comes there may be seen on the leaves of the oak -tree blood and drops of oil—not water, but oil—the oil and blood of the bear. On seeing -this the Indians say, “The lazy man has killed the bear.” -</p> -</div> -</div> -<div id="s55" class="div2 section"><span class="pageNum">[<a href="#xd30e1037">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">55.</span> <span class="sc">The Story of the Two Brothers</span></h3> -</div> -<div class="divBody"> -<p class="first">Two brothers living by themselves in the forest believed that they were the only persons -in the world. They were greatly devoted to each other. The younger did the thinking -and the planning for both, for whatever he said the elder brother did. -</p> -<p>One day the younger brother exclaimed, “Go yonder and kill that turkey, for I want -its feathers.” “I will,” answered the elder. So going to the point indicated, the -elder killed the turkey and brought its carcass to his brother, asking, “What do you -want to do with its feathers?” “I want to wear them, because it will be a pleasure -to know that I have them on my head,” declared the younger brother, plucking two feathers -from the body of the turkey, for he required no more for his purpose. Then he ordered -his brother to fasten these in a socket attached to a chin band, so that they would -turn with the wind when worn on the head. Having done this, the elder brother placed -the socket so fastened on his brother’s head. This gave the younger brother a distinguished -aspect. -</p> -<p>Every night before retiring the younger brother would remove the chin band with the -socket containing the two plumes and hang it on the side of the lodge. When daylight -came the first thing he did was to fasten on his head the chin band with the socket -with its latchet of buckskin thongs, exclaiming, “I take pleasure in these feathers, -for I am going to have a festival in their honor.” -</p> -<p>One day the younger brother went into the forest adjoining the lodge. His brother, -watching from a distance, saw him go back to a fallen tree. In a short time the elder -brother heard singing and the sound of dancing, whereupon he said, “I verily believe -that my younger brother is crazy,” for he had never seen such things done before. -When the younger brother returned to the lodge his brother asked him bluntly: “What -were you doing? Were <span class="pageNum" id="pb278">[<a href="#pb278">278</a>]</span>you not dancing behind the tree? Why do you go so far away from the lodge? You should -have your dance right here in this lodge. Why should you go off alone?” “You do not -know the tune I sing, and so I must sing alone,” was the answer. The elder brother -replied, “I should learn the tune, too, so that I could take part in the singing of -the song.” “No,” declared the younger brother, “I know the tune, and if you want to -take part with me, you may dance.” The elder brother rejoined: “No; it is not right -that I should dance while I have no feathers in my headgear.” Answering, the brother -said: “You may change places with me if you wish. Then you shall hunt the smaller -game. I kill birds, and it is from them that I learn the songs. The animals which -you hunt and kill do not sing; but, perhaps, I could not kill the large game because -I am so small, and it may be that you could not kill the birds because you are so -large.” “Well,” replied the elder, “you may have it all to yourself, and I will merely -watch you sing and dance.” -</p> -<p>So the elder brother continued to hunt large game, and at times he would hear the -singing and the dancing as he came near their home. When the younger brother would -hear him approaching he would pretend to be doing something quite different from dancing -and singing. This conduct caused the elder brother to wonder and to fear that something -peculiar was about to happen to both of them. Often he would say to his brother: “Why -did you stop hunting? You do not go to hunt any more.” The younger brother answered: -“I listen to the singing of the birds and so learn their songs; this is why I do not -shoot them.” “It is well,” rejoined the elder brother, who continued to hunt such -game as he required. But one day his younger brother said to him, “My feathers are -nearly worn out, and I want you to kill another turkey for me.” So the elder brother -killed the largest turkey he could find, and then said to his brother, “Skin this -turkey instead of plucking its feathers.” He did as requested, and the elder brother -having made a pouch of the skin, asked his brother, “Do you like this robe?” “I like -it very much, and I am thankful to you, brother,” was the answer. As the skin of the -turkey began to dry, the younger brother, getting into the pouch, would walk around -looking just like a turkey, and he seemed to enjoy greatly this new form of dress. -When he walked into the lodge, he would come out of the skin, which he would hang -up among his belongings. The elder one said to him: “Brother, you must not go far -from the lodge; it will not be safe for you to do so.” “No,” said the younger brother, -“I will stay at home and take care of our things.” Matters continued thus for some -time. -</p> -<p>One day the younger brother said: “You must stay at home, not going to hunt today. -Instead, you must learn to sing my songs. What I do now shall be the practice of our -people hereafter, if we <span class="pageNum" id="pb279">[<a href="#pb279">279</a>]</span>ever have any people or kindred; hence you must learn these songs.” So he made a rule -that people of his tribe should wear feathers as insignia. The elder meditated on -this matter, wondering how the younger brother could have such prophetic thoughts. -“Now,” said the youth to his brother, “I am going to sing, and you must listen and -must learn what I sing.” So he sang a war song. His elder brother asked him, “What -kind of a song is that?” The youth replied: “It is a war song.” -</p> -<p>From the time that the youth had commenced to study the singing of the birds he had -begun to grow wise and had become experienced in the ways of the world (i.e., of the -world of daimons). He kept saying, “These are songs which the people shall sing, and -they, too, shall wear feathers on their heads.” The people had never heard anyone -else sing, but the youth had studied out the matter from hearing the birds sing. He -declared to his brother the dangers connected with singing the songs, saying, “You -must be very careful about singing this song; if you are not, it will bring you senseless -to the ground.” Then he added: “I am singing praises, for I have learned to sing from -the birds. I give thanks as I have heard them given in my hunting expeditions. I dance -to my own songs because I hear the birds sing, and I see them dance. You and I must -do the same, for it will rouse a feeling of joy in our hearts.” Thus, the youth was -the wiser of the two brothers. -</p> -<p>Once when they were out hunting the younger brother saw a large bird sitting over -them on a large tree. When the bird began to sing the elder brother knew that his -brother must have learned a song from this bird, for he recognized a song which had -been taught to him. “You are wise,” said he to the youth, “and now I shall believe -that a higher magic power directs the birds to teach us songs which possess powerful -orenda (magic power).” Thereupon he began to sing a song of his own, which was different -from that of his brother. “Do you think that I can dance to your song?” asked the -youth. “I shall try, at any rate.” Instead of singing it, the elder said, “I will -tell you the words of the song, namely: ‘I am glad to see the day dawn. I am thankful -for the beautiful sunbeams.’ ” “I know what that song is,” said the youth; “it is -different from mine, and it has not so much joy in it; whenever we are sad we will -draw our words from it; we will sing it and gain courage and strength thereby.” -</p> -<p>Then the youth said, “You would better go to your hunting, and I will go to mine.” -As the elder brother was starting off, the youth leaped into his turkey-skin pouch, -saying, “Brother, let me go with you.” “I go so far away,” he replied, “that it would -tire you out, so I do not think you should go.” But as the youth insisted on <span class="pageNum" id="pb280">[<a href="#pb280">280</a>]</span>going, finally the elder said, “I will let you go part of the way, but I can not let -you go all the way, for that would be too much for you to undertake.” So they started, -the youth dressed in the turkey-skin garb following his brother far into the forest, -whereupon the elder said, “I think this is as far from home as you should go; now -you would better return thither.” So the youth, prancing around like a turkey, went -home. The elder brother had noticed that lately the youth never removed his turkey-skin -robe, wearing it even at night. Not liking to have the little fellow wear this robe -all the time, he asked him to take it off when retiring for the night. But the youth -replied, “You made it for me, and I like to wear it constantly.” He always gave this -same answer. As he dearly loved his younger brother, the elder did not order him to -take it off. -</p> -<p>The youth played just as turkeys play, and when he saw wild turkeys he would imitate -the noises made by them; he was learning all the habits of the turkey, and no longer -wore feathers on his head; his voice began to change and it did not sound to his brother -as it formerly had. The elder brother wondered about and worried over this conduct -of the youth. At last he commanded the younger one to remove his turkey-skin robe. -He replied, “I can not take it off, so you will have to take it off of me.” On trying -to do this, the elder brother found he could not remove the robe, which had grown -to the little fellow’s body, so he let it alone. -</p> -<p>The brothers always ate together when encamped in the same lodge. One day the brother -with the turkey-skin robe declared, “I will now go with you, but you must be strictly -on your guard, for something strange is about to happen.” The youth was very wise; -his counsel and advice seemed superior to the opinions of any other man and beyond -the comprehension of his elder brother. Once when the elder brother, returning, failed -to find his brother at home he went to bed. But in the morning he heard his brother -on the roof of the lodge making the noises which turkeys make at the break of day, -whereupon he was convinced that the youth had really turned into a turkey. This conviction -made him feel very strange. Soon he heard his brother jump to the ground and come -into the lodge. On entering he exclaimed: “Brother! brother! a woman is coming. I -think she desires to see you, but you must be exceedingly cautious, for something -may happen to us. By all means you must not accompany her if she asks you to do so; -but if you do go I shall follow you.” That day when the woman came she saw in front -of the lodge what she took to be a turkey, and eyed it carefully. Thereupon the youth -acted as much as possible like a turkey in order to deceive her the more completely. -On entering the lodge the woman found the elder brother, whom she had come to take -away, and said to him, “I have come purposely to have you accompany me home.” In replying, -<span class="pageNum" id="pb281">[<a href="#pb281">281</a>]</span>he said, “I shall ask my brother, to learn what he will think about this matter.” -Going out, he consulted with his younger brother, who had in appearance become a turkey, -saying, “That woman has come. What is to be done?” The answer came: “Have I not told -you that she would come? She is a great sorceress whose purpose is to destroy us. -You must tell her that you are not ready to go today, but that you and your brother -will go tomorrow. I foresee that if we go something evil will happen to us if we are -not very cautious.” Going into the lodge, the elder brother said to the woman, “We -will start as soon as we can get ready.” She did not once suspect that what she had -taken for a turkey was the other brother. The brother with the turkey-skin robe decided -to remain in the lodge that night, lest something evil might befall his elder brother; -so he placed himself on a convenient perch, the woman thinking he was a tame turkey. -The next morning neither of the brothers thought of eating anything. The elder said, -“I think that I shall have to accompany this woman,” to which the Turkey Brother replied: -“It is very wrong of you to go. She is a great sorceress, and we can not overcome -her orenda.” -</p> -<p>The woman had come from the west, where the two brothers had never been. When the -Turkey Brother saw the woman and his brother leave the lodge together, he followed -them for some time, noting that they went westward. He said to himself, “I do not -see why you agreed to go.” The Turkey Brother was now alone. Toward evening he felt -very lonely, and he spent an anxious night. In the morning he mused with a heavy heart, -saying, “My poor brother! The woman has taken him away; and if anything happens to -him, I shall dream of it.” After the lapse of some time he said, “Well, I must go -after my brother.” Traveling westward, the Turkey Brother came to an opening in the -forest in which stood a lodge, whereupon he said, “This must be the place.” The old -woman of the lodge said: “There is a turkey outside. Perhaps it has come to stay with -us; it is very tame.” The elder brother now knew that his Turkey Brother had come -after him, and going out of the lodge, he met him. The sorceress took a fancy to the -Turkey Brother and did not think of killing him. Toward night one of the women sought -to place the Turkey Brother by himself for the night, but he perched on an open gable -end of a lodge in order to be able to see and hear what was taking place on the inside. -After the two women had gone a short distance from the lodge, the Turkey Brother said: -“Brother, how can you endure the abuse which these women heap upon you? They never -give you a mouthful to eat, for they intend to kill you. I have come to tell you this, -for I have discovered what they are going to do. I am going home now, but I will take -you away from <span class="pageNum" id="pb282">[<a href="#pb282">282</a>]</span>them.” So saying, he started eastward. As his captive brother watched him, he remarked, -“It is fortunate that he can go where he likes.” -</p> -<p>On the way homeward the Turkey Brother became so anxious about his brother that be -grew enraged at the woman. When he reached home he thought of some scheme by which -he might be able to cast off his turkey-skin robe, for he had definitely decided in -his own mind that he had worn the disguise long enough. But how to get rid of it was -the question, for it had grown to him. At last, however, he was able to free himself -from the garment. Hanging it up, he put his plumed chin-band on his head. While eating -his meal he kept thinking of his brother. Finally, he exclaimed, “Now is the time!” -and being in his human form, he called on his tutelary, the Moose, for aid. The words -of appeal had scarcely left his mouth before the Moose stood before him, awaiting -his pleasure. He said to the Moose: “You must go westward to the place where live -the old woman and her daughters, who hold my brother captive. This is the time of -day that he goes out of the lodge. I want you to save him—you can do so by carrying -him in this way (jumping on the Moose’s back)—and when you have him on your back, -you must run with all your speed, being careful not to let my brother fall off. You -must also take off your plumes (meaning his horns), put mine in their place; yours -are too heavy for running swiftly.” Thereupon the Moose said, “Let us try it,” and -after running with the little fellow on his back and completing a large circle, the -Moose returned to the starting point. Then the Moose held down its head and the little -fellow, taking off the horns, placed in their stead his own plumed chin-band, saying: -“When you return I will put back your plumes. Now, my brother has come out of the -lodge and is looking for a place in which to die, for he has determined not to die -in the lodge of the old woman. So go!” With a bound the Moose was off in the direction -of the lodge, and the little fellow remarked to himself, “The Moose will soon be back -with my brother.” Before very long he heard a noise outside his lodge, and looking -out, saw his brother hanging on the neck of the Moose, so weak that he could scarcely -get him off. The little fellow pulled him by the feet until he dropped to the ground. -Although he landed on his feet, he could not stand, but the younger brother managed -to get him into the lodge. Coming out, he gave back to the Moose his horns, receiving -in return his own plumes; thereupon he dismissed the Moose. Then he chided his brother, -saying: “I told you not to go with that woman, but you would not listen to me. Now -you have suffered a great punishment, but I am glad that you are back home. Your journey -has caused me great trouble. We are now free from the woman and can now live happily -together.” -<span class="pageNum" id="pb283">[<a href="#pb283">283</a>]</span></p> -</div> -</div> -<div id="s56" class="div2 section"><span class="pageNum">[<a href="#xd30e1047">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">56.</span> <span class="sc">Sʻhodieonskon<a href="#n127" id="n127src" class="noteRef">127</a> (the Trickster)</span></h3> -</div> -<div class="divBody"> -<p class="first">Sʻhodieonskon went on a journey to distant places in visits of adventure. In the first -place he came to he found a large number of lodges. Here he told the people that in -his village everyone was ill of a certain disease; that the same disease would come -to them, too; and that his people had discovered but one cure for it—all persons who -were married slept with other men’s wives and other women’s husbands, and this saved -them. Believing this, the people did as he had told them. -</p> -<p>Then Sʻhodieonskon started off in another direction. When he came in sight of the -second village he began to call out according to the custom of runners, <i>Goʹweh! goʹweh!</i> so the people knew that news of some kind was coming. As they gathered around him -after his arrival, he told them that a plague was upon the place from which he had -come, and that if they wished to prevent or cure this plague they must cut holes in -the bark walls of their lodges and close these by putting their buttocks into them, -and that all the families must do this. Going home, the people defecated into their -lodges through these holes in the walls, whereupon Sʻhodieonskon mocked them for being -fools, and thrust his walking-stick through the holes as he went, jeering at them, -from lodge to lodge, before his departure. -</p> -<p>In the next adventure he met a crowd of men; this time he wore long hair reaching -to the ground. All looked at his hair, wondering how he got it. When they asked him, -he said that he had climbed a tree and, after tying his hair to a limb, jumped off. -In this way the hair became stretched as much as he wanted. Further, they could do -likewise if they wished. After Sʻhodieonskon had gone his way one of the men, saying, -“I am going to make my hair long,” climbed a tree and, having tied his hair to a limb, -jumped down. His scalp was torn off, and, falling to the ground, he was killed. The -other people, enraged, said, “That man is Sʻhodieonskon; we must overtake and kill -him.” Running after him, they soon came in sight of a creek, in which they saw a man -spearing fish. Every little while, raising his foot, he would pull off a fish, for -he had sharpened his leg and was using it for a spear. They watched him take several -fish from his leg. When they reached the bank he came up out of the water. They were -astonished at the number of fish he had caught and asked him how he had taken so many. -“You can all see,” he replied, “I have sharpened my leg and use it for a spear; when -I get all the fish I want I spit on my leg, and it becomes as well as before.” Then -he showed them how he did it. He put the fish he had speared on a string. Then the -men wanted to spear fish, so they asked him, “Can not you sharpen our legs, so that -we may spear fish?” After he had sharpened their legs, entering the water, they went -to work, while he disappeared. Presently they began to feel sore and had caught nothing. -<span class="pageNum" id="pb284">[<a href="#pb284">284</a>]</span>So they all came up, and sitting on the bank, they spat on their legs and rubbed them, -but this treatment was of no efficacy in healing their wounds. Meanwhile Sʻhodieonskon -was far out of sight on his way to a new village. -</p> -<p>When Sʻhodieonskon drew near to the third village he called out, <i>Goʹweh! goʹweh!</i> The people gathered around him, asking what had happened. He told them that in the -place whence he had come the young men were killing all the old ones, who could be -saved only if the women would give themselves to the young men; so the women did so, -and nothing happened to the old men. -</p> -<p>Sʻhodieonskon then hurried to another place. When he arrived there, all asked what -the matter was in his place. “Another sickness,” he said, but he had the medicine -to cure it. This medicine was bear’s oil, which he carried in a bark bowl (it was -his urine). He sold it to the villagers to be drunk with their food. When warm it -crackled like salt. Although they knew it was not oil, they drank it. As he left the -village he said that he had never seen such stuff eaten before, and ridiculed them. -</p> -<p>Continuing his journey, Sʻhodieonskon met a man, and they sat down by the trail. He -offered the man a cake which corresponded to the oil he had just sold, but the man -refused to eat it and went his way. -</p> -<p>Sʻhodieonskon, not to be baffled, called up a couple of bears. When they came to him -he said: “I want you to carry me. I will rest one foot on one of you and the other -foot on the other. We will go in this direction, running around until we meet a man. -I will tell this man that I will give you to him to mount, and when he places one -foot on each of you his feet will become fastened to your backs, whereupon you must -go in opposite directions, tearing him apart.” Having agreed to do this, they soon -ran around ahead of the man, to whom Sʻhodieonskon said, “I have ridden these bears -so long that I am tired of them; if you would like, I will give them to you.” They -seemed so tame and were so fine-looking that the man gladly took them and jumped on -their backs, whereupon his feet grew fast to them in a moment. After running together -a little way the bears ran in different directions. The man, badly injured and half -dead, finally became free from the bears. He said to himself, “Well, I have found -Sʻhodieonskon.” -</p> -<p>Sʻhodieonskon, having journeyed farther, met a party of young women. Stopping them, -he said: “It is not best for you to continue on that road—it is dangerous, for when -you meet a man dressed in hemlock boughs you must not be afraid, but must do everything -he wants you to do, so as to keep on friendly terms with him.” Going on through the -woods, the women soon saw something moving in front of them, which they noticed was -covered with hemlock boughs. They <span class="pageNum" id="pb285">[<a href="#pb285">285</a>]</span>were frightened, but after a while one of them, saying “I will not be afraid,” went -straight up to him and talked with him some time behind a tree. Then she came back, -telling the others to go, that there was nothing to be afraid of. So they went, one -by one, and after all had been there he went away. One of the women whistled out his -name and called him, but he had gone after fooling them all. Sʻhodieonskon and the -man in the hemlock boughs were one. -</p> -<p>Sʻhodieonskon went on again, soon coming to an opening where there was a number of -bark lodges. Going into the lodges he said, “There is a man coming to destroy all -the people, and to escape him they must cover all the smoke-holes, for he has a long -spear which he thrusts into them to spear the people.” Then he invented a name for -the man. All went to work covering the smoke-holes of their lodges. The chief of the -village had two beautiful wives. Sʻhodieonskon coveted them and did not tell the chief -the story of the man with the spear. When all the other lodges were covered and full -of smoke, Sʻhodieonskon ran over the roofs, frightening everybody almost to death; -not daring to go out, all remained half stifled in the smoke. At last Sʻhodieonskon, -climbing the roof of the chief’s lodge, speared him to death and took his wives and -all he had. -</p> -<p>In due time the funeral of the chief was held, and all came to bury him. Sʻhodieonskon, -appearing among the mourners, cried, saying: “I am sorry for the chief; he was a friend -of mine, and now he is dead and gone. I am so sad. I do not wish to live. You must -bury me with him.” So they put Sʻhodieonskon in the ground beside the chief. The next -day some boys who were out at play heard a man calling for help, his voice seeming -to come from the graveyard, whereupon they went to the spot. The voice seeming to -come out of the grave, they ran and told the people. The people agreed to dig him -up. When they had done so Sʻhodieonskon, standing on the ground, said: “There is a -very important thing to be done. I came back because the chief had two wives; they -mourn for their husband, and I feel sorry for them. I am sent back to marry the two -widows.” After talking over the affair the people said it was a great thing that a -man should be sent back from the other world to marry the widows of their chief, so -they consented to the arrangement, and Sʻhodieonskon, having married them, settled -down. -</p> -</div> -</div> -<div id="s57" class="div2 section"><span class="pageNum">[<a href="#xd30e1056">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">57.</span> <span class="sc">The Cannibal Uncle, His Nephew, and the Nephew’s Invisible Brother</span></h3> -</div> -<div class="divBody"> -<p class="first">An uncle and his nephew dwelt together in a forest, subsisting by hunting. They lived -in a lodge which had a partition through the middle and a door at each end. Neither -one ever entered the part occupied by the other, all communication between them being -held <span class="pageNum" id="pb286">[<a href="#pb286">286</a>]</span>by means of conversation carried on through the partition. Each went in and out of -his own part of the lodge whenever he liked, but never dared to cross the threshold -of the other’s room. -</p> -<p>After a time the nephew, a handsome young man, discovered his uncle’s true nature—he -was a man-eater, an Ongwe Ias. -</p> -<p>One day a woman came to the nephew’s room. The next morning at dawn the uncle exclaimed, -“My nephew has two ways of breathing.” The young man, speaking to himself, said: “My -uncle is mistaken. I am only talking to myself.” “Oh!” said the old man, “My nephew -can not deceive me. There are two in his room, and I am glad that some wild game has -come to visit him.” -</p> -<p>The old man then said that he was going out to hunt. When the uncle had gone the young -man said to his wife: “My uncle knows that you are here, and now you must heed my -words, or he will kill and eat you. Three other women have been here before you. He -killed and devoured them all, for they disregarded my warnings. Now, before I go, -I will bring water and wood and everything else you want, so you will not need to -go out. I will also get a vessel for your use. If you go out you are lost; my uncle -will surely kill you. As soon as I leave the lodge, he will come back, for he knows -you are here.” After he left the door, the young man turned back and again warned -his wife not to disobey him. -</p> -<p>The moment the husband was out of sight in the woods the uncle came to the door. Having -the power of commanding things to be done which he did not see, the uncle said, “Let -it be necessary for the woman to go out.” When he saw that she did not come out he -said, “Let the water with which she is cooking boil away.” The water boiled away, -but as she had plenty more she did not go out. Seeing this, the uncle became terribly -angry, and said, “I will get her out in one way or another.” Now the old uncle was -a man-eater, and the nephew had discovered that instead of hunting beasts and birds -he hunted human beings, and that every man or woman he met, he killed, and having -brought home the body on his shoulders, he cooked and ate the flesh. The nephew hunted -game, for the uncle had always made him find his own food. -</p> -<p>This day, as the young man was returning, he saw smoke rising from his end of the -lodge, whereupon he thought, “All is well; my uncle has not been able to kill my wife.” -When he entered he thanked her for her obedience. In the evening about dusk they heard -the old man come in and knew that he had brought nothing. He called out: “What luck -has my nephew had to-day?” “I have had good luck,” replied the nephew. The uncle said, -“I found nothing.” Now he muttered to himself about his nephew, blaming him for hiding -his uncle’s game in his part of the lodge, and saying that he <span class="pageNum" id="pb287">[<a href="#pb287">287</a>]</span>would have his own. He heard the two breathing and could not be deceived. Determined -to have something to eat, the old man pounded bones into small pieces and putting -them into a large kettle which he filled with water, he made soup. The husband and -wife on the other side of the partition did not talk. -</p> -<p>The nephew decided to leave the place. As he had been thinking of doing so for some -time, he had his plans well laid. Unobserved by his uncle he had walked in circles -around the lodge, going farther and farther each day. When he had made paths three -days’ journey in circuit he told his wife what he intended to do. That night the uncle -said: “I am going to be absent two or three days. I can find no game in all this country -about here.” “Well,” said the nephew, “hunters go where they can find something to -kill and are often gone many days. I, too, am going farther. Game is getting scarce -in our neighborhood.” -</p> -<p>The young man, being possessed of orenda (magic power), had caused a lodge to be built -in a place distant six days’ journey. He told his wife that he had an invisible brother -in that lodge, to whom he would send her; that this brother was then under the lodge, -and that no stranger had ever seen him. Hitherto this invisible brother had always -accompanied him, but in the future would assist her. Taking an arrow from his quiver -he removed the head. Then, after shaking his wife until she was only a couple of inches -long, he put her into the arrow and replaced the point, saying, “In three days I will -follow you.” Then sending the arrow toward the east, at the same instant he heard -the calling of the Gwenhgwenhonh<a href="#n128" id="n128src" class="noteRef">128</a> (the feathers on the arrow were taken from this bird), and all the way the arrow -sang with the voice of the Gwenhgwenhonh. He could see the trail of the arrow as it -went through the air. -</p> -<p>The nephew remained in his part of the lodge, waiting, and in three days the old man -appeared without game. When he came in, talking with himself, he said: “What luck -has my nephew had?” “Very good. I have plenty to eat,” answered the nephew. The old -man continued: “I found nothing; this hunting ground is barren, and my eyes see no -more game. But though I have no fresh food, I have plenty of bones here in this pile, -which I shall break up and have a soup.” Then the young man heard his uncle breaking -up the bones; there was a terrible racket and crushing. At last the young man said, -“My uncle makes too much noise.” “My nephew would not find fault if he were in my -place. I am trying to get something to eat,” came the retort, and the old man, paying -no heed to what his nephew said, kept hard at work. The next morning at daybreak he -said, “I am going to hunt, and I shall be away for three days.” “I am glad,” thought -the nephew; he was very angry with his uncle and ready to fight. -<span class="pageNum" id="pb288">[<a href="#pb288">288</a>]</span></p> -<p>Taking the trail he had made, the nephew followed it for three days before he made -a straight line for his new lodge. Glancing up, he saw the arrow’s trail,<a href="#n129" id="n129src" class="noteRef">129</a> which looked like a rainbow in the sky. He took a long leap, and as he leaped he -ran up in the air, far over the woods and on a level which still kept him in the air. -As he was going along, he looked back to see whether he could discover his own trail. -The trail of the arrow, which was in the form of a rainbow, seemed to roll up and -dissolve in a mist as he passed along, ending in the dooryard, where he had told his -wife the arrow would strike. Entering the lodge, there he found his wife. -</p> -<p>One day the invisible brother saw an arrow come into the dooryard; striking the ground, -it burst asunder and a woman came out. She went into the lodge, where she saw her -bother-in-law, who said: “I knew you were coming. I am glad you obeyed your husband, -for your obedience has enabled you to accomplish this great journey.” He continued: -“You have never seen me before; no one but my brother has ever seen me, and he only -two or three times. I know what will come to us from the wrath of our uncle; he will -pursue us and if possible will destroy you.” The husband was six days making the journey -to the lodge where his brother was, which was situated near a lake. -</p> -<p>When uncle got home and was talking to his nephew in the other room he received no -answer; at this he grew very angry. Making up his mind that his nephew was not at -home, he went out to look for his trail in order to learn which way he had gone. Finally, -on striking the trail, he found it was some time since he had left; the footprints -looked about as old as his own made three days before. Going back to the lodge he -muttered: “I will follow him tomorrow; the world is so small that he can not escape -me. I will follow him everywhere.” Now, the invisible brother, though a great way -off, heard the uncle talking to himself, heard his threats: “My daughter-in-law will -never get out of my reach. I will go to the outskirts of the world very quickly. I -do not see why he takes her away, thinking she can escape; he will never succeed, -for I will have her flesh.” The invisible brother told his brother what the uncle -said. -</p> -<p>The next morning the uncle set out. After following the trail until night he determined -to go home, trying again the next day. Looking up, he saw his lodge was near. He had -been going round and round. At this he was angry, and said, “Tomorrow I will get on -the trail again.” As soon as it was daylight he started. As he went on he found the -trail was almost extinct, but he continued to follow it. He kept on until midday, -when he found that he had not made much progress. He was near his lodge again. “Be -it so,” he said; “let my nephew be possessed of the sorcery of all the animals, I -will have his wife’s flesh for all that.” The uncle followed the trail three days -more <span class="pageNum" id="pb289">[<a href="#pb289">289</a>]</span>until at last he reached the end, whereupon he cried out exultingly, “My daughter-in-law’s -flesh is mine.” Looking up in the air, he discovered his nephew’s trail. While the -trail of the arrow was lost, the footprints of the nephew remained on the clouds.<a href="#n130" id="n130src" class="noteRef">130</a> -</p> -<p>After the old man had traveled one day, the nephew said to his wife: “Now, we must -go; our uncle is on our trail, and he is determined to have your life. Therefore be -cautious. Do exactly as I bid you.” As the uncle followed on the ground the trail -that he saw in the air, he muttered to himself. The invisible brother heard him. All -started for the beach, the woman taking the lead, and the husband stepping in her -footprints. As they looked across the lake they could see smoke. The husband said, -“We will go yonder to that lodge and stop there for the night.” As they were going -along the beach he halted, and, taking a clamshell from his bosom, threw it toward -the other side of the lake. At once the banks came so close together that the woman -could step over. After they had crossed, on looking back they could scarcely see the -other shore. The nephew had crossed to a new lodge in order to delay his uncle, thinking -that when the old man came to the water he would be long in crossing and would lose -the trail. Telling his wife to say nothing, the young man left her, to hunt. -</p> -<p>Soon the uncle appeared on the opposite bank, running back and forth searching everywhere. -Feeling sure that they had crossed, he called out, “Daughter-in-law! daughter-in-law! -how did you cross the lake?” As he labored up and down the woman stood watching him -from the other bank. Taking pity on the weary old man, though knowing he wished to -devour her, she said in her mind (she did not speak), “Why does he not throw the shell?”<a href="#n131" id="n131src" class="noteRef">131</a> As she thought this, he heard distinctly what she said in her mind. So he stooped, -and picking up a shell, threw it. The banks came together, and when she looked to -see where he was, she was terrified to find him at her heels. Catching her by the -hair, he said: “I knew that I should eat you.<a href="#n132" id="n132src" class="noteRef">132</a> My nephew had no right to keep the game from me. He took my game and held it as his -wife.” With one blow the old man cut her head off. She had been left alone, as her -husband was hunting, and the invisible brother was not near to warn her, so she was -lost. -</p> -<p>The lake had now expanded to its proper width. Taking off her raiment, the old man -threw it into his nephew’s lodge, saying, “Be you a helpmate to my nephew.” He then -cut the body open, finding that it contained twins. He hid the children with the head -and breast of the mother in a hollow tree, and gave thanks that his nephew had preserved -the game so long, for he would have a second <span class="pageNum" id="pb290">[<a href="#pb290">290</a>]</span>meal at another time. After washing the bloodstains from the body in the lake he put -the body on his back and then threw the shell. When the banks closed together, he -stepped over, and as he looked back, he saw the lake spread out again. -</p> -<p>On coming home soon after, the nephew expected to see smoke rising from his lodge, -but saw none. “There! my word has come true; she has forgotten my warning.” Looking -around, he saw his uncle’s tracks, whereupon he said, “Such is my luck. I can not -help it.” Then he began to cook his meal. Shortly he discovered his wife’s clothing. -Having become accustomed to his uncle’s behavior, he was not much astonished, nor -did he feel very badly because his uncle had now killed his fourth wife. While cooking -supper he had to go for water. As he stooped down to get it, he heard a voice say, -“Your uncle has killed me. Your uncle has killed me, has killed me.” On looking toward -the willows out of which the voice came, he saw them bespattered with his wife’s blood, -whereupon he knew that she had been murdered. He had two proofs now—his uncle’s tracks -and the speaking blood. Becoming disheartened, he decided never to go back to his -uncle’s lodge. He continued hunting with two dogs, and being successful, took pleasure -in doing this. On returning to camp one day he discovered tracks around his fire—two -little trails. For some time he paid no attention to these, though he found them whenever -he came home. They looked like children’s tracks, but he could not believe they were -such, thinking that perhaps some little animal had gotten into the lodge. At last, -looking at his store of meat, he saw that one of the pieces was gone from the row; -he thought some animal must have taken it. Things continued in this way until finally -the meat was carried away at such a rate that he resolved to find out what was going -on at home. The next day still more meat was taken. He found that the stolen piece -had struck the ground, and having been dragged out of doors, had been drawn along. -He followed the trail until he came to a big hollow log, at the opening in which the -trail disappeared. While sure that some animal lived in the tree, he made no further -discovery. -</p> -<p>The next day the nephew started off to hunt, but after going a short distance into -the woods, he stopped to watch his lodge. Looking down from a hill near by, he saw -two little children run into the lodge. Thereupon, hurrying back, he continued his -watch. He soon saw them come out, dragging a piece of meat. (They used to go to where -the meat was hanging, and climbing up as best they could, throw it to the ground.) -They had all they could drag, for two pieces were tied together. Going straight to -the farther end of the log, they disappeared, dragging the meat after them. He thought, -“Tomorrow I will catch them.” He had learned that they could <span class="pageNum" id="pb291">[<a href="#pb291">291</a>]</span>talk, for as they pulled the meat along, he heard one say, “Hurry up; father will -soon come.” -</p> -<p>The next morning, after going a short distance, he hid himself and waited. The time -seemed long. At last the children came from the log, and entering the lodge, closed -the door. Then the father ran up and went in himself, fastening the door after him. -The moment the children saw him, they began to cry. “Why do you cry,” he asked, “I -am your father. Do not cry.” At this they stopped crying. Then he said, “You will -stay here with me.” As he had overheard them calling him father, he asked, “How do -you know that I am your father?” As he questioned them, sitting by the fire, he on -one side and the two children together on the other, one of them, who was slightly -larger than the other, said: “Your uncle came over here and killed our mother, cutting -off her head and her breasts. Then he threw her intestines into a hollow log. We were -among the intestines, and as the breasts were there, we drew milk from them and so -were able to live. Her head is there with us now. As the boy answered readily, the -father asked him what they did with the meat they took from the lodge. “We come,” -said the boy, “to get the meat to feed our mother.” The father said, “You must now -live with me.” He then made little ball clubs and a ball for them to play with in -the dooryard; he was so kind that they were willing to stay. -</p> -<p>Whenever their father went hunting they would go and feed their mother. Once when -the father came home, one of the boys said to him, “Our mother is very hungry, for -we have not fed her today.” The father replied: “Feed her; give her all she will take. -I have no objection. As you know, we always have plenty of meat, so you may take as -much as you please to feed your mother.” He was very kind to the children, because -he loved them, and to keep them from running away, he let them do as they liked with -what was in the lodge. He soon discovered, however, that his stock of meat was disappearing -very fast, faster than he could bring in more. This continued until he began to feel -discouraged and frightened. The boy said to his father when the latter returned one -day, “My mother eats all the time,” telling how much she ate, and asked his father -to go and see her. The father went to the tree with the boys, and on looking in, saw -two great eyes in a skull from which the teeth were projecting and the flesh had disappeared, -and the bones of which were somewhat bruised. -</p> -<p>The boys asked, “Now, father, what do you think?” “I am afraid,” he answered, “that -after she has eaten all our meat she will eat us.” -</p> -<p>“Let us go to some other part of the world, so she will have to travel far to overtake -us,” said one of the boys; “we can not feed <span class="pageNum" id="pb292">[<a href="#pb292">292</a>]</span>her any longer, for she never gets enough now, and we are tired.” The man saw that, -do what they might, she would not be satisfied. The boys said, “We will go away first -if you like.” The father answered: “You may go. Your mother has become a man-eater. -You may escape.” The next morning the boys started westward with the dogs. The father -said he would not go just then, but that he would follow. He had to go in another -direction and therefore would go southward first. When the children were a short distance -from the lodge the dogs looked at them, and thinking how hard it was for them to trudge -along, the larger dog said to the larger boy, “Come! get on my back;” and the smaller -dog said to the smaller boy, “Come! get on my back.” Both mounting the dogs, away -they went. The dogs ran so swiftly that the hair of the boys’ heads streamed backward, -and they enjoyed the ride so much that the woods were full of their laughter. After -they had gone a long distance, for the dogs went like the wind, they saw traces of -human beings. There were places where the trees had been cut down. The dogs said, -“Now you would better slip off and go on foot to the settlement.” The boys were unwilling -to go, but the dogs were determined, and shaking themselves, as if they had just been -in water, the children tumbled off. Telling the children again to go on to the settlement, -the dogs went back to their master. He had told them that he would leave in two days, -for then the Head would come out of the tree and go into the lodge; then climbing -up to the place where the meat was kept, the Head would eat it all. -</p> -<p>The boys had told their father that by going southward he would find uncles who might -help him escape, for they were just such powerful men as his old uncle was. When the -dogs got back to their master they said that he must make every effort he could to -escape; that they would remain until the last piece of meat was gone, but that he -must go at once. The lives of all were in danger, for when the meat was all eaten -the Head would fly in the direction of her people, although they (the dogs) would -stay and detain the Head as long as possible. “In three days all the meat will be -devoured: flee for your life; go south toward your other uncles, for she will follow -you,” the dogs said. -</p> -<p>The man did as the dogs advised, starting off southward and going with great speed, -for he was a good runner. Two days after he had left home one of the dogs overtook -him and said: “The meat is all gone and she is now trying to find the trail of her -children. She can follow it as far as they walked, but no farther, for we took them -on our backs at a certain distance from the lodge and carried them far away. They -are now in the west. Be on your guard. She will soon strike your trail and pursue -you. Follow me! The Head is <span class="pageNum" id="pb293">[<a href="#pb293">293</a>]</span>very angry.” As the dog looked back he said: “The Head has started and is coming. -We have never seen so great witchcraft as she has, although we have seen much, but -this we are not able to comprehend. As you have always said, there is no one living -who can outrun you; now use all your strength.” -</p> -<p>When the Head started, the dogs left behind did all they could to delay her, biting -her whenever she turned to pursue them, and dodging into the ground. As the Head went -on again they would spring at her; and when she turned on them they would again escape -into the ground. Her track could be seen plainly, for the bark was all bitten from -the trees, where the dogs kept her back and prevented her from flying ahead. -</p> -<p>All at once, one of the little boys, far off in the west, said to his brother, “Our -father is to be pitied; our mother has turned into some strange being and is pursuing -him.” Soon a second dog came up to the man, saying, “Your wife has changed into a -Flying Head and is possessed of such power that we do not know how to detain her any -longer. My brother dog and I are doing all we can, but you must hurry; you must keep -straight ahead. Go always toward the south.” The man ran with all his might. Seeing -a lodge at a distance he ran up to it, and entering, said to an old man sitting there: -“Uncle, help me! Something is after me that is going to take my life. Help me!” “All -right. Although I do not know what it is, I will help you all I can; but hurry on -to the next lodge; there you will find your aunts,” replied the old man. The man had -got about halfway between the two lodges when he heard a terrible noise. Looking back, -he saw that the Flying Head had reached his uncle’s lodge, and that they were fighting -with all their strength. There was a terrible struggle about the lodge. Soon he saw -that his uncle was killed, and that a great black cloud rose up into the sky from -the spot.<a href="#n133" id="n133src" class="noteRef">133</a> The uncle had told his nephew that after the Head had killed him a dark cloud would -go up to the very heavens. At that moment the dog came up again, saying, “Your uncle -is killed; he was never beaten before in his life.” When she had killed his uncle -the Head rushed after the husband, for she had eaten every bit of the uncle’s flesh -in a moment. “Hurry!” said the dog; “we are sure to die; we have but two places of -refuge left, it is through your uncle who killed her that she has become a witch.” -</p> -<p>As the man ran on, nearly exhausted, he saw a lodge, and running into it, he called -to his aunts, “Help me! Help me! Something is after me to take my life.” “Poor man,” -said his aunts, “hurry on; we will do what we can to delay the Head. Go to the next -lodge, where your mothers live; if we can not detain her, perhaps they will be able -to help you.” He was not out of sight when he heard his aunts call to their children -to have courage, and then he heard a <span class="pageNum" id="pb294">[<a href="#pb294">294</a>]</span>great tumult. When the Head flew into the lodge, it bit at everything with which it -came in contact, tearing it to pieces. The women attacked the Head with clubs, and -there came to his ears the sound of the blows of the clubs on the skull. When halfway -to the other place, all was still at his aunts’ lodge. -</p> -<p>Suddenly he heard his brother calling out, “Run! or we are lost.” The invisible brother -who urged him forward pushed him by the neck whenever he was near, and then they seemed -to run faster. They were in a great hurry to reach the lodge, and he pushed him on -until they were there. Thereupon the man called on his mothers, saying, “Mothers, -help me! help me!” “Oh, poor son! you are in trouble; go on—we will do what we can.” -He hurried through the lodge. The Head came in as he went out, and the dog, running -around the lodge, urged him on. The brother was invisible when they passed through -the lodge. The mothers called out to all their children, “Kill the Head if you can!” -All got their most deadly and potent weapons, and the two brothers heard the old mothers -urge their children to fight with all their strength. The dogs remained outside the -door, ready to fly at the Head when she came out. One of the women stumbled and fell, -whereupon the Head, after catching and hurling her out, devoured her in an instant. -</p> -<p>The old mothers now cautioned their children again to take great care and make no -missteps. Now the youngest one thought of some bear’s fat they had in the lodge, and -the idea came to her that the only way they could kill the Head was by use of this. -After the Head had eaten the first girl and was chasing the others through the lodge -the bear’s oil began to boil.<a href="#n134" id="n134src" class="noteRef">134</a> As they threw the boiling oil, it singed and burned the Head, killing it (the animated -Head was merely the skull with long projecting teeth). -</p> -<p>All wishing to give thanks, the mothers said: “We ought to have a game of ball. Your -brother is free. It is our duty to give thanks. The ball shall be this Head.” Picking -up the Head, she carried it out, calling in a loud voice, “Here, warriors! is a ball -you can have to play with.” Soon a great crowd of people came together with their -netted clubs and began to play. All the players were wild beasts of the woods. The -man stood near and saw the wild beasts playing ball with his wife’s head. All tried -to get the ball, and in this way they wore it out. -</p> -<p>The dog now came up to his master and told him that his wife was dead; and when it -said “Your wife is dead,” his strength seemed to leave him; his arms dropped down, -and he was sad. The invisible brother said: “You feel grieved; for my part I am glad. -I do not see why you should be sad; she would have devoured you if they had not killed -her. Now there is nothing to harm us<span class="corr" title="Not in source">.</span> Your <span class="pageNum" id="pb295">[<a href="#pb295">295</a>]</span>old uncle has gone back to his own home and will not trouble us now that he has eaten -your wife’s flesh.” He added: “Your children are living in this direction (pointing -westward); be of good courage, and go after them. I shall return. You will continue -in one direction with your dogs until you reach the boys. You need never fear to suffer -such hardships again.” So saying, he went home, and when the brother looked after -him he had disappeared. -</p> -<p>The man and his dogs went toward the west. The dogs had left the children in a place -near a village where an old woman lived with her granddaughter. While the young girl -was in the woods gathering fuel she heard the sound of voices. On listening, as the -wind came directly to her, she discovered that they were human voices, and thought, -“I will ask grandmother what to do.” When she reached home with her wood she told -the old woman that she had heard children crying and asked her to go to the woods -to hear for herself. The old woman asked: “In what direction were the voices? It is -a pleasure to know that there are children yet alive; they must be for us.” They went -to the place. “Now listen!” said the girl. “True,” said the grandmother. “Look everywhere -and find these children; they may be sent to us, as we are alone.” The girl followed -the sound, which she could hear distinctly as coming from the ground. She kept on -until she found the two children, seemingly a year old, one slightly larger than the -other. Going up to them she told them to stop crying; that she would be their mother. -As she stood there talking her grandmother came, who pitied the children; she found -that they were clothed with skins. The grandmother said: “Now stop crying. You shall -be our children. I will be your grandmother and my granddaughter will be your mother.” -The girl added: “All we have shall be yours. I will love you as a mother.” The boys -stopped crying. Each had his little bow and arrows and ball club. The children went -home with the women. The old woman said: “We will take care of these children. There -are many people in the village, but not a child among them all. I lived here a long -time, but have never seen a little child.” The children soon seemed larger and sometimes -would go to hunt birds. They were never gone long at a time, and never went out of -sight of the lodge. “Grandmother,” called one of the boys one day, “come and see what -we have killed; it is all spotted and lies yonder in the weeds.” “Where is it? Where -is it?” she asked. The boys led the way, but she could hardly keep in sight of them, -as the weeds were tall. On reaching the spot she found a fawn, a few hours old, which -they had killed. She carried it home, saying to herself: “I am thankful to have these -children; they will be great hunters in time; their game is getting larger. First -they kill birds, now a fawn.” <span class="pageNum" id="pb296">[<a href="#pb296">296</a>]</span>When they did not feel like hunting they would play out near the lodge and then go -in and sit down. -</p> -<p>One day one of the boys said, “Our father is coming.” The other said, “I hardly think -our father is alive.” The old grandmother overhearing this, told the boys to go out -and <span class="corr" id="xd30e5219" title="Source: shoots">shoot</span> birds, for she wanted some to roast and eat. The next day while the children were -out a man came into the lodge. The invisible brother had told him where he would find -his children, and that he must say when he came to the old woman’s lodge, “Grandmother, -I am thankful to see you,” and to the girl, “Sister, I am very glad to see you.” As -he went in he saw the old woman and saluted her as grandmother; to the girl he said, -“Sister.” One of the boys outside said, “Our father has come.” The other replied: -“I do not believe this is he, for our father had two dogs. There are no dogs with -this man.” As the boy was bound to know, raising the doorflap slightly, he saw his -father sitting with his elbows on his knees and his face in his hands. Noticing a -red spot on his jaw, the boy said further: “Look for yourself; see, he has a mark -on his face; it is really he. Let us go and see which way he came; we can tell his -trail, and we will follow it and see whether we can find the dogs.” -</p> -<p>They had gone but a short distance when they found that the dogs had gone in another -direction, whereupon one of the boys said: “Let us follow their tracks; father loves -those dogs; let us find them.” In the evening they found one dog sitting on a fallen -tree. The larger boy said: “There sits one of the dogs.” “Let us go and see if it -is really father’s dog,” said the other. On hearing the children’s voices the dogs -were as much pleased to see them as the boys were to see the dogs. The boys now said, -“Let us all go home.” The boys did not know the way, however, so the dogs took the -lead. It was late at night and very dark, and the people at home were frightened and -very anxious about the children, not knowing where to look for them. When the boys -came back, the grandmother asked: “Why were you gone so long? Why did you frighten -us so?” “We were looking for our father’s dogs,” said they. Thereupon they went into -the lodge, the dogs following. The man was lying down, so all went to sleep. All were -now together again. -</p> -<p>The young woman was the man’s own sister and the grandmother was his grandmother. -They all lived very happily together. And this is the story. -</p> -</div> -</div> -<div id="s58" class="div2 section"><span class="pageNum">[<a href="#xd30e1065">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">58.</span> <span class="sc">Doonongaes<a href="#n135" id="n135src" class="noteRef">135</a> and Tsodiqgwadon</span></h3> -</div> -<div class="divBody"> -<p class="first">Doonongaes, who lived at one end of Ganyodaes,<a href="#n136" id="n136src" class="noteRef">136</a> or Long Lake, had such orenda (magic power) that no one in that region could influence -or control him. He claimed the lake and all that lived in its waters. -<span class="pageNum" id="pb297">[<a href="#pb297">297</a>]</span></p> -<p>Doonongaes had a servant, Skahnowa,<a href="#n137" id="n137src" class="noteRef">137</a> who lived at the other end of Ganyodaes, which was so long that one end of it could -not be seen from the other. Skahnowa’s work was to patrol the lake and keep off intruders. -One morning early he jumped up, saying, “I must be on my rounds, for if I do not I -shall be punished.” So he hurried along the shore; soon he saw some one with a pole, -evidently fishing. Skahnowa approached and, seeing him eating a fish, he asked, “What -are you doing here?” “Oh! there is a great deal of fungus<a href="#n138" id="n138src" class="noteRef">138</a> growing on the hickory trees here,” replied the intruder. “If you are getting fungus -from the trees, why do you go to the water?” asked Skahnowa. “You see,” said the man, -who was Djidjogwen,<a href="#n139" id="n139src" class="noteRef">139</a> “the fungus is sandy and I go to the lake to wash it.” “Well,” said Skahnowa: “I -think you have stolen something, and you better give up one of your own people as -a gift in payment<a href="#n140" id="n140src" class="noteRef">140</a> for what you have taken. The owner of this lake will come soon and he will settle -with you. I am going on.” Djidjogwen stood on the bank and kept thinking: “Can this -be true? It is very strange if it be true that one person owns this lake.” Going to -his master, Skahnowa said: “I have news for you. There is a man yonder at Dediosteniagon<a href="#n141" id="n141src" class="noteRef">141</a> who is getting fish out of the water very fast.” “I will stop him. I like to amuse -myself in this way,” said Doonongaes, who got his kettle ready at once and, taking -his club, started for the place. -</p> -<p>Skahnowa continued his journey around the lake. When Doonongaes came in sight of Dediosteniagon, -looking around carefully, he saw a man<a href="#n142" id="n142src" class="noteRef">142</a> some distance off. “Oh! that is the one,” thought he, and diving under the water -he came out right in front of Djidjogwen, who had pulled out a great fish a moment -before. “What are you doing?” asked Doonongaes. “What business have you to meddle -with my game animals?” “Oh! you are mistaken. I am not meddling with them. I am merely -eating the fungus<a href="#n143" id="n143src" class="noteRef">143</a> that grows around here,” replied Djidjogwen. “Then how came that fish here?” asked -Doonongaes. “As I stood here a small bird flew along above the water, and a fish, -leaping up to catch the bird, perhaps, jumped out here on the shore,” said Djidjogwen. -“Oh! that is not true; I will punish you,” snapped Doonongaes. Djidjogwen started -to run. Doonongaes followed and, striking him on the head with his club, killed him, -remarking, “That is the way I treat intruders on Ganyodaes.” He then threw the body -of the dead man over his shoulder and, after reaching home, cooked his flesh. When -the flesh was cool he ate the meat, which he enjoyed much, and thanked Skahnowa for -what he had done. -</p> -<p>One morning Doonongaes said to his servant: “I am going on a long journey, and I want -you to be faithful in the performance of your duty. If you find a trespasser, kill -and eat him.” “Very well,” replied Skahnowa, “it shall be done as you say.” -<span class="pageNum" id="pb298">[<a href="#pb298">298</a>]</span></p> -<p>Doonongaes went westward, traveling day and night for a month. He traveled till he -came to a broad opening.<a href="#n144" id="n144src" class="noteRef">144</a> In the middle of the opening he saw a lodge, which he could not reach without being -seen. “Very well,” thought he, “I will go underground.” He went into the ground, and -going forward until he thought he was at the right place he came out. Peeping through -a crack in the lodge wall, he heard singing, and saw that there were two very old -women inside. The words of the song were, <i>Onen waongiʹons ne ganio</i>.<a href="#n145" id="n145src" class="noteRef">145</a> “That does not sound well,” thought Doonongaes; “I may get killed here. I will see -whether I can not steal this lodge.” So he pushed his horns under the lodge; then -lifting it on his head, he rushed away, carrying it on his horns. He came very soon -to the edge of the woods and ran into it. Finally he heard a noise in the lodge. “Well,” -said a voice, “it seems to me that there is a terrible wind blowing.” (He went at -such speed as to give the impression of wind blowing past the lodge.) The other woman -said: “You must do all you can to stop it. Let us stand, you in one corner and I in -the other and sing our wind song.” Taking their places, they said: “We beg you who -have care of us to stop this wind. Our lodge is so small that we are afraid it will -blow away.” Then they sang <i>Gaintho, Gaintho</i>.<a href="#n146" id="n146src" class="noteRef">146</a> One of them, seeing the lodge moving, called out, “<i>Hwu</i>,<a href="#n147" id="n147src" class="noteRef">147</a> our lodge is moving.” “Well,” said the other, “maybe Doonongaes has come; he always -troubles poor people; hurry up, go out and see.” So she went out through the smoke-hole, -and, looking around, saw that they were far out in the dense woods. On taking an observation -to see whither the wind was going, she saw a long black body moving, and she saw that -their lodge was on it. Going in, she said, “As I looked down the wind I saw a very -black thing, which was so long that I could not see the end of it.” “It is just as -I said to you,” said the other woman; “this is Doonongaes, who is making sport of -us. Now, do your best to punish him.” -</p> -<p>These two old women, who were Gwidogwido<a href="#n148" id="n148src" class="noteRef">148</a> people, and sisters, were possessed of such very powerful orenda (magic power) that -it was hard to conquer them by sorcery. Taking their clubs, therefore, they went out -of the smoke-hole. Then the elder of the two said: “Go to the end of his tail; something -is sticking out there. Strike it, and I will try to cut its head off.” While the younger -sister went to the tail, the elder went to the neck joint. The younger sister, seeing -objects which resembled fins sticking out, began to pound these; soon she saw that -she was driving them in. “What shall I do,” thought she; “my sister said these things -would crumble to pieces.” She kept on pounding, however, until she saw that something -like milk began to come out. She stopped striking them, whereupon the milklike fluid -turned into foam and came out stronger and stronger. At last, becoming frightened, -she ran to her sister, <span class="pageNum" id="pb299">[<a href="#pb299">299</a>]</span>whom she found lying down, doing nothing. She said, “Oh! my sister, what is the matter?” -“Oh!” said the elder, “I can not do anything; he has overpowered me by his orenda -(magic power); do the best you can.” The younger, driving their flint knife into the -neck joint, began to hammer it; finally the knife went out of sight. Then she asked -her sister, “What shall we do now?” “Our only safety is to run away,” was the answer. -The younger sister, going down the smoke-hole, got a narrow strip of the skin of Djainosgowa. -This was the container of their magic power, or fetish. Coming back to her sister, -she said, “Now I am ready.” The elder answered: “Take hold of one end of the skin -and I will take the other. Then let us run to the end of Doonongaes’ tail, where we -will jump off and get away as fast as we can.” It was a good while before they came -to the end of the tail. Then jumping off, they hurried along, not on the straight -trail but somewhat to one side of it. -</p> -<p>Doonongaes, who was running all this time with great speed, said at last, “I do not -hear anyone talking.” Then his neck began to feel tired, and he said, “This lodge -wearies me,” and jerking his head, off went the lodge, falling some distance away. -On going up to it he found it empty. “Very well. We shall soon see about this,” thought -he: “No one has ever been able to get away from me. I will put these two out of the -way.” Thereupon he ran back as fast as he could, saying, “When could they have escaped? -Oh! my neck is sore.” As he went he snuffed the air to find the women. Halting and -looking around he saw tracks where they had jumped from his tail, for the earth was -torn up. “Ha, ha! you think you are going to escape me,” he said, starting with lightning -speed on their track. He ran until night. Toward morning he said: “The pain in my -neck is increasing. I wonder if I should better go back. No; I can not give up this -chase. I have always thought I could allow no one to overpower me, so I will keep -on.” At midday he came to the end of the women’s trail, and could track them no farther. -Now, he thought, “What shall I do, for I am determined to put them out of the world?” -</p> -<p>Standing up, he became taller and taller until at last he stood on the tip of his -tail with his head high in the air. He saw a smoke far off on one side, so he came -down and shot off in that direction, reaching the place in a few moments. Halting -by the lodge, he thought: “I hear some one inside. Very likely magically powerful -people live here.” On peeping in, he saw a very old man sitting down smoking, with -his head bowed. Doonongaes watched him for some time; at last the old man, looking -up, said: “<i>Hwu</i>, my nephew has come! Well, nephew come in. Why do you stand outside?” “This is my -uncle’s lodge; it seems he knows me,” thought Doonongaes; so he <span class="pageNum" id="pb300">[<a href="#pb300">300</a>]</span>went in. “Well, nephew,” said the old man, “I am glad to see you. I have been expecting -you for a long time.” “Well, I have come. What do you want?” said Doonongaes. “Oh! -you and I will fight against each other,” replied the old man. “That suits me exactly,” -answered Doonongaes; “it is the very game I amuse myself with.” “We will wait until -noon tomorrow, when the fight will begin; you can stay here with me until then,” said -the old man. This old man was the grandfather of the two women who were trying to -escape. His name was Gwidogwido. The next day the old man said, “Now, let us go.” -They went through the woods until they came to an opening, whereupon the old man said, -“Here is where I always fight.” Seeing the ground was covered with bones, Doonongaes -became greatly frightened and asked, “Is there not some way to annul our pact, for -I want to continue my journey?” “No,” replied the old man, “we have agreed to it.” -“What would happen if I should refuse to play?” said Doonongaes. “Well, if you do -not want to fight, give yourself up to me, and I will do what I like with you,” answered -the old man. “If I do that I suppose you will kill me; so we may as well fight,” replied -Doonongaes. -</p> -<p>Thereupon the fight began. Doonongaes had a basswood club, while the old man had a -mallet. As they fought they moved around the opening until they came to the farther -end, striking at each other all the time. At the end of the clearing they began to -tear up trees, which they hurled at one another. They opened a broad road through -the forest, uprooting the trees as they fought. They advanced until they came to another -clearing, at the farther end of which they saw a village. Doonongaes now got another -basswood club, for they had thrown away their weapons when they began to hurl trees. -The old man had to defend himself with his hands and arms until they reached the village. -There he picked up a lodge, which he threw at Doonongaes, whereupon Doonongaes threw -another lodge at the old man. Thus they continued throwing lodges as they went along, -until a great cry was raised by the people as they saw their lodges smashed on the -heads of the combatants, and so all attacked the two men. -</p> -<p>The people of the village were Djihonsdonqgwen<a href="#n149" id="n149src" class="noteRef">149</a> people, who were great fighters. They determined to punish the two men, so with their -flint knives they killed the old man Gwidogwido, but Doonongaes ran out of sight, -shouting, “I have always said that nobody could conquer me.” He added: “It seems to -me that there is something in my neck. Can it be that a limb fell on it, and a splinter -stuck into my neck?” -</p> -<p>Doonongaes went on until he came to a new lodge. “Perhaps,” thought he, “another uncle -of mine lives here. I will have a look.” Peeping through a crack, he saw two little -boys playing with a <span class="pageNum" id="pb301">[<a href="#pb301">301</a>]</span>man’s head, and heads all around the lodge with flesh on them. He wondered where the -boys got these for they were too small to go out to hunt. “Perhaps they will be able -to cut my head off,” thought he, running away. A few moments later one of the boys -said to the other, “Did not you think some game came to the lodge just now?” “Yes,” -replied the other. “Well, let us hurry out; we will soon bring it back,” said the -other. Taking their knives, they ran out and around the lodge. Seeing the trail, they -ran along it until they were at Doonongaes’s heels. When he turned and saw the two -boys behind him, each with an uplifted knife ready to strike, he seized the first -boy and threw his knife away. Then he did the same with the other boy, and putting -a boy under each arm, he hurried on. As he went along, he saw a high precipice, whereupon -he said, “Perhaps I had better throw these boys over, for they annoy me.” After throwing -them over the precipice, he walked on. Presently he heard “<i>Tcu! Tcu!</i> that man walking over there falls (is about to fall).” Doonongaes turned around to -see where the voice came from, with the remark, “This sounds as though they meant -me.” He stood looking around; soon he heard some one laughing, and saw a man high -up on the cliff. “It is absurd that he should make sport of me,” said Doonongaes; -“I will punish him.” Doonongaes hurried toward the man, who was ahead. When he came -to the spot where he thought the man was, he could not find him, and could see no -one. Soon he saw far ahead the man peep from behind a tree, then dart back and peep -out again. Doonongaes ran to the tree, and going around it, said, “Now, I will punish -you, you scoundrel”; but he found no one there. He looked everywhere. At last he saw -another tree far ahead with the man peeping from behind it. He hurried to the place, -saying as he ran after the man around the tree, “I have caught you”; but when he got -around, he could see no one. “This is provoking,” said Doonongaes, “he is making sport -of me; I must punish him without fail.” -</p> -<p>Doonongaes sat down under the tree to rest from the chase and closed his eyes; in -a little while he was sound asleep. The man came back and, seeing Doonongaes asleep, -said, “I thought this man said he was going to beat me.” As he stood looking at Doonongaes -he resolved to kill him. Taking out a flint knife he cut his throat. At first foam -came from the cut but no blood; then it seemed as if Doonongaes blew a great breath, -whereupon out came the blood streaming in every direction. Then Doonongaes died. “I -did not have much trouble,” thought the murderer, who was one of the Djoñiaik<a href="#n150" id="n150src" class="noteRef">150</a> people, “though he called himself powerful”; and sitting on the tree above the body -he continued to laugh. -</p> -<p>When Doonongaes was killed his blood ran down the precipice. The people who lived -in the ravine below said they saw it. “This <span class="pageNum" id="pb302">[<a href="#pb302">302</a>]</span>looks like the blood of our people, like the blood of our great chief.” They all gathered -at the place where the blood was coming, and one of the tallest men said, “I will -try to look over.” He stretched himself up, but could see nothing except the bare -cliff. Then another man got on his shoulders, a third on the shoulder of the second, -another and another doing likewise until in this way they reached the top. Djoñiaik -saw men coming, and noticing that they were the same kind of people as Doonongaes, -he said, “They are so many I will run away.” So, slipping down from the tree, he was -off. -</p> -<p>The men looked around—there lay the great chief of their people. One of them, who -became chief for the time, said: “Every one of us must do his best (in the exercise -of orenda). We will try to make him alive again. Let two of you build a very large -fire and two of you go to the end of a lake for a thing that has been of great aid -to our people—the white pebble. Go quickly; and two more go to Doonongaes’s lodge -at the end of Ganyodaes, to get his fisher-skin pouch and bring it here; and two of -you go to the end of the earth and notify our grandfather, who lives there. Tell him -what has happened and find out what he thinks about it. Let two go to the place where -the rocks are the highest in the world, for in that place lives a man who is master -of the thing that has the greatest power in the world. Let two get on the trail of -the man who killed our chief, Doonongaes; when they overtake him, let them kill him -if necessary, but if not let them bring him here and we will do what we like with -him.” In a short time the two appointed to make a fire had an enormous one burning. -The two sent for the white pebble reached a lake surrounded by a hemlock forest that -seemed to grow on rocks without any earth. On looking around, the two men saw many -stones of the kind for which they were sent. Having picked up the right one, they -went back immediately, saying on their return, “We have brought what we were sent -for.” The new chief thanked them. Now all the people waited. -</p> -<p>The two men sent to Doonongaes’s lodge reached the lake, and as they went along the -bank, one of them said: “I am getting hungry. Let us have some fish.” “Very well, -we will catch some,” replied the other. Soon they had a number of fish, and sitting -down on the bank, they began to eat them raw. Skahnowa saw these men eating fish, -so he came near and asked: “What are you doing? You are stealing my fish.” “Oh, no!” -replied the men; “this lake does not belong to you.” “Well, to whom does it belong?” -asked Skahnowa. “It belongs to the Controlling Power,” was the reply. “No, the man -who owns this lake has ordered me to watch it,” said Skahnowa. “What is his name?” -he was asked. “His name is Doonongaes,” he replied. “Well,” said the two men, “Doonongaes -was killed some time ago.” “Are you sure of that,” asked <span class="pageNum" id="pb303">[<a href="#pb303">303</a>]</span>Skahnowa. “Yes; we have just come from the spot where his body is,” they said. “Where -is that?” asked Skahnowa. “At Broken Land, where the laughing man lives. You know -where that is,” they said. “Oh, yes,” answered Skahnowa; “I will go and see. If he -is dead, I suppose I shall get possession of this lake and own it myself.” “Take the -trail we came on,” said the men. Then they went their way, while Skahnowa took the -trail along which they had come. -</p> -<p>The two men searched Doonongaes’s lodge, but for a long time they could find nothing. -At last they found in the smoke hole the pouch they wanted. They took it out with -them, and running very fast, they overtook Skahnowa when he was almost at Broken Land. -The three went on together and in time came to the place where Doonongaes lay. Skahnowa, -looking at the remains, said, “It is true that he is dead, and yet he thought no man -could kill him, so greatly did he esteem himself.” The two men delivered the pouch, -and then sat down, waiting for the others to come. -</p> -<p>The two men who went to their grandfather arrived at the place they thought was the -end of the earth, whereupon one of them said: “We are here. Now how are we to find -where our grandfather lives?” The other answered, “I wonder if this is really the -place?” They went along the edge of the water, which was only a small lake, not the -end of the earth. Keeping on, at length they went around the lake. Seeing their own -tracks ahead, they said: “The other two men have passed here. Let us go this way.” -After going around again, they said: “Two more men have come up. Now let us hurry -and overtake them.” The two had not gone far when one of them fell down with a great -cry, saying: “I can not go any farther. There is something in my foot. You finish -the journey alone. On the way back you can stop for me.” “Very well,” said the other. -On running around the lake still again, he said, “There are six men running; now I -will do the best I can. Why! there is a man sitting ahead on the bank. Well, I thought -I would overtake those people soon.” The man who was sitting down, on turning to see -who was running up, saw his friend. The runner said to himself, “Why, it looks like -my friend who hurt his foot.” On coming to him, he asked, “What are you doing here?” -“I am resting; my foot is nearly well now, and I will start at once. Did you go around -and come back?” he asked. “Oh, no! I was on the trail all the time,” came the reply. -They set out together. One said: “This must be a small lake. When we come to the other -end we will go on in a straight line.” -</p> -<p>They now watched the sun, and when it was at the other end of the lake, they took -their course from it, and then traveled a long time straight ahead. Again they reached -the limit of the land. Once <span class="pageNum" id="pb304">[<a href="#pb304">304</a>]</span>more they said: “It seems that we have come to the end of the earth. Let us look for -our grandfather’s lodge.” They saw an opening or clearing, and on the farther side -smoke arising. They found a lodge there, and on looking in saw an old man, at which -they said one to the other, “I wonder whether that is our grandfather.” While they -were looking, the old man, straightening himself up, called out: “Come in, grandsons. -Why do you stay outside?” They looked at each other, saying, “How did he see us, for -his back is toward us?” Going around the lodge, they entered. The old man said, “You -have a message, otherwise you would not have come; but let me get my pipe first.”<a href="#n151" id="n151src" class="noteRef">151</a> Taking his pipe and beginning to smoke, he said, “Now I am ready.” “Well,” said the -two men, “our people are assembled in an important condoling council, and they said -to us: ‘Go to our grandfather; tell him that our chief has fallen and that we want -to make him alive again.’ ” “Very well,” replied the old man, who was one of the Ganos -(Spring-frog people); “you have come on a very important errand and I will give you -something that will be of great use to you, in fact the only thing that can bring -your chief to life again.” Going into a hole in the ground, the old man returned with -a white flint in the form of a canoe, about as long as a finger. In one end of this -white flint canoe was some black paint and in the other end was a powder—a medicine -of some mysterious kind. The old man said: “When you go to use what I give you now, -color your faces with this paint, then paint your dead chief’s face with it also; -and after that, put this powder on the edges of the wound and wash his face with cold -water. Then blow on him and he shall come to life. When he opens his eyes, put this -powder into water and give it to him to drink.” Hurrying off in the boat, they arrived -at Broken Land without delay. They said: “We were hindered by the lake.<a href="#n152" id="n152src" class="noteRef">152</a> We kept going around it.” The new chief replied, “People seldom get away from that -lake, which is called Ganigonhadontha Ganiodae<a href="#n152" class="noteRef">152</a> (the delirium-making lake); it puts men out of their minds.” -</p> -<p>The people now waited for the next two men. Those two went ahead till they came to -an opening lengthwise in the trail. On looking around, they could see people sitting -here and there. One of the men said: “I wonder what they are doing. Are they watching -and guarding the opening? We must pass.” They passed by unharmed and traveled till -night, when they came to a hollow tree lying on the ground. They crawled into this -and had been there only a short time when some one rapped and said, “Well, are you -here for the night?” One answered, “Yes; we are.” “What would you do if the Ganiagwaihegowa -should come?” was asked them. “Oh! we should like it; we should play tag and have -a good time,” they replied. Soon they heard a voice saying: “Come out as quickly as -you can. I have come <span class="pageNum" id="pb305">[<a href="#pb305">305</a>]</span>to help you, for this is a very dangerous spot. The magic power (orenda) of the man -you are looking for extends to this place, and he has a great many other places under -his control. You must follow me, or you will not live through the night.” They went -with the owner of the voice, seeming to rise in the air as they journeyed. After a -while the guide said, “Stop here and see what would have happened to you if you had -stayed in the tree.” As they looked back, they saw Ganiagwaihegowa<a href="#n153" id="n153src" class="noteRef">153</a> tear the tree into bits, which flew around in every direction. Ganiagwaihegowa looked -for the men, saying: “He who notified me said that two men were here. He always disappoints -me, but if he does this once more, I will cut his head off.” Then Ganiagwaihegowa -went away. The guide said, “Ganiagwaihegowa has gone home, and you are now safe.” -</p> -<p>They spent the night in another hollow tree. The next morning they hurried on and -at midday came to the place where the rocks were high—the highest rocks in the whole -world—on the summit of which lived the old man. As they stood at the foot and looked -up, they said, “How is it possible to get up where that old man lives?” but they went. -They searched until they found a ledge that seemed to ascend in a spiral; this they -began to climb, one ahead of the other. Sometimes they slipped, almost falling off. -At length the man ahead slipped on a round stone, and over he went, striking on the -rocks as he fell and going down out of sight. “Well,” thought the other man, “my friend -is dead;” thereupon he kicked the round stone from the ledge. In falling it struck -the fallen man, who was just regaining consciousness, on the top of his head, killing -him. -</p> -<p>The man above went on until he reached the top of the rocks. At the lodge of the old -man, whose name was Hasʻhonyot (i.e., “his back is turned”), of the Odjieqdah<a href="#n154" id="n154src" class="noteRef">154</a> (Crayfish or Lobster) people, he stood a while, thinking, “this man is at home, I -suppose.” Looking down among the rocks, he said, “See where I would fall if he were -to kill me.” Peeping into the lodge, he said: “Sure enough, he is at home; he is looking -toward me and must have been looking at me ever since I came up. I wonder where that -thing is for which I have come. I wonder whether that is it hanging up there. How -shall I manage to get inside? Perhaps I would better turn the lodge over and let it -fall among the rocks.” He overturned the lodge—down it went over the precipice, whereupon -he thought: “What will happen when it strikes? I will go and see. I have overturned -the lodge of the most magically powerful person in the world, and did not have much -trouble in doing so.” When the man got halfway down he slipped. The farther he fell -the faster he went. At last, slipping over the edge of the rocks, he fell till he -<span class="pageNum" id="pb306">[<a href="#pb306">306</a>]</span>struck on the topmost limbs of a great hickory tree; the limbs threw him upward, so -that he landed on a ledge on the side of the precipice. Not knowing how to get down, -he said: “I must die anyhow. I may as well jump.” So jumping off, he came down the -same hickory tree, to the branches of which he clung; then he slipped to the ground, -where he found his friend’s body with the skull crushed. “I think it was I who killed -him by kicking off that round stone,” he said; “well, I could not help it.” -</p> -<p>The old man’s lodge stood all right on level land. He peeped into it—there sat the -old man. “This is dismal. I will burn the lodge,” said he; so he piled up sticks until -he had it covered, whereupon he set fire to it. After the fire was well started, the -old man said: “It is getting rather hot here. I wonder what is the matter. Perhaps -Sʻhodieonskon<a href="#n155" id="n155src" class="noteRef">155</a> is playing tricks with me. It seems there is fire; it feels like that. I wonder whether -he is burning my lodge?” After a while, hearing the noise of burning timbers, he was -sure that there was fire. “Very well,” said he; “if that is the case, I will call -on Hasdeaundyetʻha.”<a href="#n156" id="n156src" class="noteRef">156</a> Then, taking native Indian tobacco out of a basket made of corn husks, he began to -burn the tobacco and to call on Hasdeaundyetʻha, saying, “I ask you to make it rain -so hard that the rain shall put out every spark of fire around my lodge.” The moment -he finished speaking rain began to fall. It rained so hard that the man outside had -to run for safety. In a few moments the sky cleared off, the fire was out, and no -traces of rain were left. -</p> -<p>“I wonder how things are where I set the fire,” thought the messenger. On returning -to the place he found everything quiet—no fire; all in order. “Pshaw! what can I do?” -said he; “I might take the lodge along, as it is not very heavy.” Picking it up and -putting it on top of his head, he started for Broken Land. Traveling with great speed, -he soon came near to his destination; but before coming in sight of it, taking the -lodge off his head, he said, “I will leave it here and let the new chief say what -shall be done with it.” After setting it down, he went to Broken Land. “You have come, -but where is your companion?” asked the chief. “He fell from the rocks and was killed,” -he replied. “Did you bring what you went for?” he was asked. “Yes,” he answered. “Where -is it<span class="corr" id="xd30e5371" title="Source: ,">?</span>” was the next question. “Not far from here, and I want you to say what shall be done -with it.” The chief replied, “Well, let us all go there.” Thereupon all went to the -spot where Hasʻhonyot’s lodge was left. The chief said, “You stay outside while I -go into the lodge.” When inside he looked at the old man, who sat there smoking with -his head down. The chief thought “He is a very magically powerful man; he could kill -me in a moment if he liked;” then he said, “My friend, I have come to your lodge.” -The old man kept on smoking, not seeming to hear. The chief called again louder, when -the old man <span class="pageNum" id="pb307">[<a href="#pb307">307</a>]</span>said, “It seems as though someone is talking.” Then scooping the matter out of one -of his eyes with half of a clamshell, he threw it away; then he cleaned the other -eye in the same way. Having done this, he looked up, and, seeing the man, said: “What -are you standing there for? Go out! I do not want you in my lodge. I live on the top -of these rocks so as to be alone,” said the old man. “I came out here,” answered the -other, “in a friendly way. Come out, look around, and see where you live.” On going -out and looking around, Hasʻhonyot saw that he was in a level country and that many -people lived about him, and he wondered how he got there. “Did I bring it,” thought -he, “from where the wind blows, or not? I wonder whether my lodge was moving when -my head was moving and bumping here and there.” “Well,” he finally said to the chief, -“what do you want?” “I came,” replied the chief, “to see whether you would lend us -that thing which has so great and wonderful magic power?” “What do you want it for?” -the old man asked. “Our chief has been overpowered and killed. We want to bring him -to life,” said the chief. “I can bring him to life,” said Hasʻhonyot, “in a very short -time.” “How shall we pay you?” the chief asked. “Find two of your best-looking women -and send them to me. I ask no more,” he replied. “I will talk with my friends,” answered -the chief. -</p> -<p>Thereupon the chief went out and told his people what the old man said. They talked -together a good while, saying: “The most beautiful women are married; how can they -be given away? Perhaps we should never see them again?” At last the people said: “Let -them go. If their husbands are angry, we will settle with them.” They told the women -that the old man would have control of them thenceforth. The women said: “We all want -to have the chief come back to life. We must consent. Perhaps it will turn out to -be all right.” The chief went back to Hasʻhonyot and said: “All is settled. The women -are willing.” “Bring them here, then,” said the old man. The women were brought to -him. Now Hasʻhonyot had five bloodsuckers as attendants, and he said to them: “Tie -these women. Do not let them go farther away than your own length.” The old man carried -these bloodsuckers under his tail. They fastened on the women at once, but still held -to Hasʻhonyot’s back. “All right now,” said Hasʻhonyot; “your chief will be alive -tomorrow, but in the meanwhile I do not want any of your people around here.” The -people dispersed, but stayed around at a safe distance to see whether the chief would -come to life. During the night the old man went to the spot where the body of Doonongaes -lay, and as the women were tied to him, they had to accompany him. He said, “There -is no need of bringing this terrible-looking man to life.” Nevertheless he went to -work, cleaning and washing the wound and putting upon it a certain weed pounded soft. -Then <span class="pageNum" id="pb308">[<a href="#pb308">308</a>]</span>reaching down for water, he poured it on the mouth of the corpse (there was no water -near by, and the women never knew where he got it); then he blew into Doonongaes’s -mouth and talked to him (the women could not understand what he said). Having done -this, he built a small fire and told one of the women to run to the lodge and get -what was under his couch. As she ran along the bloodsucker stretched out, but as soon -as she picked up the bark basket of tobacco and started back, the bloodsucker began -to contract. Hasʻhonyot took the tobacco and burned it, saying, “I burn this to you, -the Complete Power,<a href="#n157" id="n157src" class="noteRef">157</a> and ask you to bring this man to life.” Then he sang, “<i>Onen dondaʹwe né diiohegoⁿ</i> (what keeps alive is coming back here).” When he had finished singing he sat a good -while watching. Doonongaes did not come to life then. The old man sent the woman again -for tobacco, which he burned, repeating the same words. Then he sang, <i>Onen sagaion ne honhehgon, da onen denshadat hehioendjade</i>.<a href="#n158" id="n158src" class="noteRef">158</a> When he had finished singing he blew into the mouth of the dead man,<a href="#n159" id="n159src" class="noteRef">159</a> who thereupon came to life. “You are well now,” said the old man. Doonongaes did -not speak. Again the old man said, “You are well now.” Then Doonongaes answered, “I -believe I am well.” Hasʻhonyot said: “I will go home. You stay here until your people -come in the morning.” Hasʻhonyot went home, and the women went to bed with him. -</p> -<p>The next morning the people came to Doonongaes and found him alive. They were very -glad. “How did you bring me back to life?” he asked. “We sent a man to Hasʻhonyot’s -lodge and he brought back the lodge and the old man, who promised to restore you to -life if we would give him the two most beautiful women of our people. Therefore we -gave them to him.” “That was not right,” said Doonongaes; “I will kill that old man.” -The people said: “Do what you like. You are alive now, and we will go home.” -</p> -<p>Going to the old man’s lodge, Doonongaes cried out, “Hallo, old man! what are you -going to do with these women—keep them for life?” “Of course I will; they are mine -now,” Hasʻhonyot replied. “I wish you would let them go,” said Doonongaes; “why should -you keep them?” “I got them as pay for bringing you to life,” was the answer. “No -matter; you must give them up,” replied Doonongaes. “Oh, no,” replied Hasʻhonyot. -“You must,” said Doonongaes. “Well, then you must get out of my lodge,” retorted the -old man. “No, I will not go until you free the women,” answered Doonongaes. Hasʻhonyot -rejoined: “You must go at once; if you do not I will kill you. I did not think you -would annoy me, if I brought you to life.” “Well, why did you bring me back to life?” -asked Doonongaes. “Go out of here,” said <span class="corr" id="xd30e5397" title="Source: Hosʻhonyot">Hasʻhonyot</span>. “I will not go. I want those women,” said Doonongaes. The old man, springing up, -drew his flint knife. “Now, I say you must go,” said he. Doonongaes, drawing <span class="pageNum" id="pb309">[<a href="#pb309">309</a>]</span>back slightly, thought, “Pshaw! what a coward I am! I can play tricks on the old man.” -Going outside, he put his horns under the lodge—up it flew in the air and then fell -to the ground. (The lodge was of stone.<a href="#n160" id="n160src" class="noteRef">160</a>) “Very well,” said the old man, “I will kill you.” So he went out. “What are you -doing?” he asked; “I think you are trying to throw my lodge over. Do you want me to -cut your head off again? I can do it very easily,” he added. “All I want,” replied -Doonongaes, “is that you release the women.” “I will not release them,” declared Hasʻhonyot. -“You must,” said Doonongaes, and taking a reed, called owl’s arrow, he hit him on -the back; the blow glanced off without hurting the old man a bit. Again Doonongaes -asked, “Will you let me have the women?” “No,” exclaimed Hasʻhonyot. “Well, I am going -over there a short distance. I will come back soon,” said Doonongaes. -</p> -<p>Going into the lodge, Hasʻhonyot asked his attendants, the bloodsuckers: “What shall -we do? I think he intends to kill us. Do you think he can do it?” “Yes; we think he -has gone for help,” they rejoined. Doonongaes had gone to find the Djihonsdonqgwen<a href="#n161" id="n161src" class="noteRef">161</a> people. He came to the place in which they all lived, one great lodge—a mound lodge. -Peeping in, he saw a great many people walking around. Immediately one spoke to the -others, saying, “Hurry up! we have some game here.” Straightway there were great confusion -and crowding and rushing to and fro. There seemed to be rooms all over this immense -lodge, above and below and on every side. Entering, Doonongaes said: “Let us have -peace. I came here to lead to a work which you will like; I know you will. I have -come to hire you to kill a man over there.” They said to one another, “Let us get -ready to go.” Their chief lived on a hill near by, but they did not notify him. Doonongaes -led them to Hasʻhonyot’s lodge, saying, “I want you to kill this old man, but do not -harm the women.” A great many went into the lodge, filling it, and there was a vast -crowd outside. Some time passed, and then Doonongaes heard the old man scream and -saw him run out. When outside the crowd around the lodge caught him. They released -the women. They hurried home, accompanied by Doonongaes, who left the Djihonsdonqgwen -to fight with the old man until they thought he was dead. When the women reached home -they said, “We are now the wives of our great chief, Doonongaes.” “Thank you, my daughters,” -said their mother; “he has saved you, and it is right that you should live with him.” -So Doonongaes went to the lodge of the two women and did not return to Ganyodaes. -</p> -<p>After a long time had passed both women had children, and he continued to live with -them until one day he said, “I am going to the place where my friend, Hasʻhonyot, -used to live on the high rocks.” When he reached the foot of the rocks, he saw something -<span class="pageNum" id="pb310">[<a href="#pb310">310</a>]</span>lying on the ground, whereupon he said, “He looks like some of our people.” It was -the man who had fallen over the precipice while climbing up to Hasʻhonyot’s lodge. -At last Doonongaes, having found the ledge on which the men had climbed, reached the -summit where the lodge had been; there he saw the footprints of the man who had overturned -it. On looking around, he could see to the end of the earth,<a href="#n162" id="n162src" class="noteRef">162</a> in all directions. He looked toward the west. Seeing far off a man killing people, -he exclaimed, “Pshaw, that man is a fool!” Descending the cliff, he hurried to the -place, where he found a great many people. To the man who was killing them, he said, -“What are you doing?” “Oh! I am guarding the land under my control,” was the reply. -“Yes. What is your name?” asked Doonongaes. “My name is Tsodiqgwadon,”<a href="#n163" id="n163src" class="noteRef">163</a> was his answer. “You and I belong to the same people, then,” said Doonongaes; “we -will therefore decide the matter of supremacy<a href="#n164" id="n164src" class="noteRef">164</a> in this way: Whichever one of us has the orenda (magic power) to command the great -rocks of the cliff on the south side of this village to fall, shall own this place.” -Then Doonongaes said, “Let the rocks fall and fall this way.” He had barely spoken -when the rocks began to fall toward him. “Only half the rocks have fallen,” said Tsodiqgwadon. -“Now command them to go back to their places.” It was done. Now it was the turn of -Tsodiqgwadon. He said, “I command every rock of the cliff to fall,” and every stone -fell with a great noise, only a mound of earth remaining where the cliff had just -stood. Then Doonongaes said: “You have won. You have more orenda than I have. You -are more magically powerful than I. I can do nothing more. Now, tell me what I can -do to satisfy you.”<a href="#n165" id="n165src" class="noteRef">165</a> Tsodiqgwadon said, “I want you to let women alone. Every woman living is mine.” Going -home to his wives, Doonongaes said to them, “You are not mine any longer.” “Why not,” -they asked; “have you sold us, or have you been beaten in a game in which you wagered -us?” “No; I met a man who claimed you,” he replied. “Who is he?” they persisted. “Tsodiqgwadon!” -exclaimed Doonongaes. “We do not know him; how can we be his wives?” they asked. “Well, -that is what he said. I did all I could but he magically overpowered me. Now, I will -go to my old home, where I shall be better off,” answered Doonongaes. -</p> -<p>Thereupon Doonongaes went to Ganyodaes and, after seeing that all was in order, he -began to cook. When he had finished he heard footsteps. A man kicked at the door, -and in came his servant, Skahnowa, who said: “What are you doing in my lodge?” “How -came this lodge to belong to you?” asked Doonongaes. “Get out of here!” said Skahnowa; -“I do not want you.” “I wish,” said Doonongaes, “you would tell me by what right you -claim this lodge.” “My master, the former owner, was killed, and I took possession -of it after his death,” replied Skahnowa. “Ah! that is it. Do you not know me? <span class="pageNum" id="pb311">[<a href="#pb311">311</a>]</span>I have come back,” said Doonongaes. “You Doonongaes? No; I am sure my master was killed -and that his body has decayed by this time,” said Skahnowa. “No; it is I. I have come -to life,” answered Doonongaes. For a time Skahnowa was silent; at last he said: “We -will test this matter. Go to my lodge and bring the hind quarter of a bear.” “Very -well,” replied Doonongaes, and he started, disappearing in the water of the lake. -Coming out at a distance from the lodge, he killed a bear and, without having gone -to Skahnowa’s lodge, brought a hind quarter. Skahnowa said: “You went quickly. Did -you bring what I sent you for?” “Yes. Here it is,” replied Doonongaes. “This is fresh. -All the bear meat I had home was roasted. You are not Doonongaes. Go out of this lodge,” -said Skahnowa. Beginning to cry, Doonongaes went out. Skahnowa then started on his -round of the lake. Doonongaes had not gone far when he said, “What a coward I am! -It would be stupid of me to give up my lodge.” He went back but did not find Skahnowa -there, so he took possession. The next day at noon Skahnowa returned just as Doonongaes -was ready to eat. “What are you here for?” asked Skahnowa. “I told you to go away.” -“Why should I give up my lodge?” asked Doonongaes. “If you do not go away, I will -beat you,” said Skahnowa. They began to quarrel, and then, going outside, began to -fight, moving along the lake. They fought the rest of the day and all night. The next -morning Skahnowa said: “This is a hard task. It may be that he is my master. The only -thing that makes me doubt it is that he did not do what I asked him to do. He did -not go to my lodge.” Finally he said to Doonongaes: “Let us give up fighting.” “No,” -replied Doonongaes, “let us have it out. A man has to be killed, one way or another.” -“Very well,” said Skahnowa, so they fought again in good earnest. Being of equal magical -strength, they fought day and night for one month.<a href="#n166" id="n166src" class="noteRef">166</a> Then Skahnowa said: “We would better stop fighting. I think neither of us can conquer.” -“Yes,” replied Doonongaes, “it is useless to fight longer; but I want you to promise -not to order me out of my own lodge again.” “Very well,” answered Skahnowa, “you may -keep the lodge; the owner of it was killed long ago.” Doonongaes asked: “Do you not -really know me?” “I know my master is dead,” said Skahnowa. -</p> -<p>Doonongaes now went back to the lodge, thinking: “How can I get possession of my lake<span class="corr" id="xd30e5435" title="Source: .">?</span> I must manage to control it again.” The next night as he lay thinking, he fell asleep -and had a dream, and in the dream a man said: “I have come to say that you have been -fighting with your servant Skahnowa. We people of orenda, or magic power,<a href="#n167" id="n167src" class="noteRef">167</a> know immediately what is going on. All the people of magic power are stirred up now, -and if you wish to live, you must go to Tsodiqgwadon. All these people fear him. You -must get up and go now, for these people will be here exactly as the sun <span class="pageNum" id="pb312">[<a href="#pb312">312</a>]</span>comes up in the east. Start immediately, and try to be there before daylight.” Doonongaes -was astonished at his dream, but said, “I want to live, so I will go.” Starting about -midnight, and going to his wives, he slept with them. Then he arose very early in -the morning and journeyed on. He found Tsodiqgwadon at the same place where he had -seen him killing people. He had barely sat down when a man, kicking aside the door -flap, asked: “Have you seen Doonongaes?” “What do you want of him?” asked Tsodiqgwadon. -“We want to have a trial of our orenda, or magical strength,” came the answer. “Yes; -I have seen him, but it was a good while ago,” said Tsodiqgwadon. “There are fresh -tracks coming here. Why do you try to hide him?” said the stranger. “I am not trying -to hide him, and do you go out of my lodge,” replied Tsodiqgwadon. “I want to see -Doonongaes,” said the other. “Have I not said that I have not seen him? Do you understand -me?” declared Tsodiqgwadon. “Well, I did not come with any evil intent,” said the -other. “But why do you insist, when I tell you I have not seen him?” retorted Tsodiqgwadon. -“But the tracks made by him are fresh,” was the other’s reply. “Pshaw,” said Tsodiqgwadon, -“do you not know what kind of man I am?” The visitor, who was a Dagwanoenyent,<a href="#n168" id="n168src" class="noteRef">168</a> ran out, screaming: “Oh! do not touch me. I do not want to fight.” “Well, if you -do not, then go home,” said Tsodiqgwadon. The man then started for home. -</p> -<p>This man was barely out of sight when they heard a second man coming. Kicking aside -the door flap and jumping in, he inquired for Doonongaes, saying, “I will eat him -should I find him.” This was Niagwaihe.<a href="#n169" id="n169src" class="noteRef">169</a> Tsodiqgwadon said, “I have not seen him.” “That is always the way with this man,” -muttered the other; “he is always hiding bad people. How comes it otherwise that his -tracks are here?” “I have not seen him. What do you come for? I do not want you in -my lodge,” declared Tsodiqgwadon. “Why do you hide Doonongaes?” rejoined Niagwaihe. -“I told you I have not seen him,” said Tsodiqgwadon. “His fresh trail comes in at -your door,” replied the other. “Well, perhaps he came in and went off another way,” -said Tsodiqgwadon. The man went out to look; then, coming back, he said, “No; it is -as I told you; his trail comes in here.” “Do you want to fight him?” asked Tsodiqgwadon. -“No; I merely came to see him,” was the reply. “If you do not go away I will kill -you,” said Tsodiqgwadon. “You know what sort of person I am; the best way for you -and me is to have it out.” Tsodiqgwadon then went outside, whereupon Niagwaihe screamed: -“Do not beat me. I did not come with any ill feeling.” “Well, go home or I will fight -you,” said Tsodiqgwadon. Niagwaihe disappeared. “Now,” said Tsodiqgwadon to Doonongaes, -who was standing just behind him, “come out of your hiding place.” -<span class="pageNum" id="pb313">[<a href="#pb313">313</a>]</span></p> -<p>They had barely sat down in the lodge when footsteps were heard again and Djainosgowa<a href="#n170" id="n170src" class="noteRef">170</a> rushed into the lodge, saying, “Yes; this is the man for whom I have come.” Seizing -Doonongaes by the hair he pulled him out of doors. Tsodiqgwadon followed them. When -outside he saw Djainosgowa walking off with Doonongaes on his shoulder. “He has taken -away my friend, who came to live with me. Never mind,” said Tsodiqgwadon to himself, -going back into the lodge and beginning to smoke. Then he thought: “Perhaps I would -better go to help him. They may kill him.” So, following Djainosgowa’s trail, he found -him sitting down talking with Doonongaes, and asking, “How did you come to think that -you have orenda? Why did you want to kill your servant?” Tsodiqgwadon listened. Doonongaes -answered, “Let us have peace. Why should we fight?” “No,” replied Djainosgowa; “I -am going to try your strength in orenda.” Tsodiqgwadon was there, but had made himself -invisible to them. All at once Tsodiqgwadon seized Doonongaes and, putting him on -his back, said, “Let us go home. What is the use of being here?” -</p> -<p>After Tsodiqgwadon had gone a few steps Djainosgowa found, on looking around, that -Doonongaes had disappeared. He searched everywhere for him. At last he said, “Pshaw! -I think Tsodiqgwadon took him away,” whereupon he started back. When Tsodiqgwadon -reached home, he said to Doonongaes, “We will sit right down here. Djainosgowa will -be back soon.” Almost immediately Djainosgowa came in and asked, “Have you seen Doonongaes?” -“No; you jerked him out of my lodge. That is the last I have seen of him,” declared -Tsodiqgwadon. Djainosgowa said, “I believe you are playing tricks on me. Where did -you leave him?” “Why do you accuse me? Go home! I am tired of you,” said Tsodiqgwadon. -“I want to see Doonongaes,” replied Djainosgowa. “Go out of here!” exclaimed Tsodiqgwadon. -“I will not go until I am satisfied,” persisted the visitor. “I tell you to go. Can -you not understand?” said Tsodiqgwadon, getting up and going toward Djainosgowa, who -jumped out of the lodge, saying, “Oh! do not be angry. I did not come with any bad -feelings.” “Go home,” replied Tsodiqgwadon, “or I will beat you.” Djainosgowa had -to go, for he was conquered by superior orenda. Then Tsodiqgwadon said to Doonongaes, -“What have you done to all these people that they come here after you?” “I had fought -with Skahnowa, who had taken my lodge,” replied Doonongaes. “We fought for one month, -and because we fought so long all the people having magic power around the world are -excited; that is all.” “Let us go to your lodge,” said Tsodiqgwadon. “I should like -to see your servant who is so powerful in orenda.” -<span class="pageNum" id="pb314">[<a href="#pb314">314</a>]</span></p> -<p>Thereupon they went directly to the place. Skahnowa was on his daily rounds. “Where -has he gone?” asked Tsodiqgwadon. “Oh! he has gone around the lake. He will be here -soon,” said Doonongaes, who began to cook. Just as they were sitting down to eat, -they heard footsteps, and a man sprang into the lodge, calling out, “What are you -doing in here? Go out!” “Oh! be quiet,” said Tsodiqgwadon. “Well, what right have -you in my lodge?” answered Skahnowa. “Be reasonable,” said Tsodiqgwadon. Skahnowa -dropped his head; then, raising it again, he asked: “What are you doing? Are you on -some errand of importance?” “We have come to see what you have been doing with your -master,” replied Tsodiqgwadon. “It is a great annoyance to have people come to try -the strength of Doonongaes since your fight with him took place.” “Is that man there -my master?” asked Skahnowa. “Yes; he is,” replied Tsodiqgwadon. “How came he to be -alive again?” Skahnowa asked. “That is nothing strange among us people of great magic -power—persons who are possessed of potent orenda. We die and become alive again;<a href="#n171" id="n171src" class="noteRef">171</a> that is the way it was with Doonongaes,” said Tsodiqgwadon. “Now I understand,” said -Skahnowa. “I will not quarrel with him; he can have his own lodge. I will never trouble -him again.” Tsodiqgwadon said to Doonongaes, “Let us go.” -</p> -<p>So they went along the lake shore and were soon at home. The ground about was covered -with tracks. Everything had been eaten; not a scrap was left. “What are you going -to do now?” asked Tsodiqgwadon. “The best I can do,” said Doonongaes, “is to go home -with you and you can give me a couple of women to live with. Skahnowa will forget -his promise and will attack me if I stay here.” “Very well; come along and I will -take you to a woman,” Tsodiqgwadon said, so he brought him to a filthy, ugly-looking -creature of the Hanondon<a href="#n172" id="n172src" class="noteRef">172</a> people. “Here is a woman—I want you to stay with her,” said Tsodiqgwadon. Doonongaes -replied, “I want another.” “Well, let us go on a little farther,” declared Tsodiqgwadon. -They soon came to a lodge in which was a woman of the Hawiqson(t)<a href="#n173" id="n173src" class="noteRef">173</a> people, dirty, and so badly deformed that one of her feet was on her forehead. “Well,” -said Doonongaes, “I suppose I shall have to live with these women. You are the ruler -here.” -</p> -<p>Tsodiqgwadon left him. Night came and Doonongaes hung his head, saying: “I think my -friend Tsodiqgwadon has treated me badly. I will not stay with these women. I will -go away.” He traveled all that night and the next day; he traveled southward 10 whole -days and nights. When 10 days had passed Tsodiqgwadon went to the place where the -women, Hanondon and Hawiqson(t), lived, saying, “I will see how my friend Doonongaes -is getting on.” He asked the women, “Is Doonongaes at home?” “No,” they replied. <span class="pageNum" id="pb315">[<a href="#pb315">315</a>]</span>“Where has he gone?” asked Tsodiqgwadon. “We do not know,” said they, “he did not -stay here; he went off the first night you left him.” “Pshaw! let him go,” said he, -and Tsodiqgwadon went home. -</p> -<p>At the end of 10 days Doonongaes came to a large village in which all the people wore -feather headdresses. The chief of the village, Gasaisdowanen,<a href="#n174" id="n174src" class="noteRef">174</a> asked Doonongaes, “What did you come here for?” “To make a visit,” replied Doonongaes. -“Who will take this man to his lodge?” asked the chief. “He may go with me,” called -out one man, so Doonongaes lived with him. After a few days news came to the chief -that the people from the far west were going to make war on him; then a challenge -came. The chief asked his people to volunteer to fight the western people. In two -days he had 500 volunteers, among whom was Doonongaes. They started, women going with -them until the night of the first day. The next morning when the warriors went on -the women returned to their homes. The warriors continued their journey until they -began to see signs of danger and to hear war whoops here and there in the distance. -When they stopped for the night the chief said, “Let one man be on guard all night.” -Doonongaes volunteered to do this sentinel duty. He kept the fires burning and watched. -About midnight he heard a great war whoop and, saying to himself, “I do not want to -die,” he ran off. The western people, who were Dagwanoenyents, came to the spot where -the people were asleep and killed and scalped every one of them. After getting away -to a safe distance Doonongaes lay down and slept. In the morning he said, “I will -go and see what has happened to my friends.” He found them all dead and scalped, whereupon -he thought, “I will go to the wives of these men and take them all.” -</p> -<p>When Doonongaes returned to the village he called the women together, and said, “I -wish to tell you that your husbands are killed, and that I will marry all of you.” -After talking the matter over all the women except one were finally willing to accept -the proposal. Doonongaes said, “Very well; I will settle with the unwilling one.” -He stayed one night at each woman’s lodge. When he came to the unwilling one he said, -“If you do not marry me, I will cut your head off.” “Well,” she answered, “you will -have to overpower me first.” She was a great woman; her name was Diagoisiowanens.<a href="#n175" id="n175src" class="noteRef">175</a> Doonongaes continued, “I am magically the most powerful man in the world,” referring -to his orenda, or magic power. “Well, you must try me,” said she. Thereupon he went -out, saying, “I will be ready in the afternoon,” but he never returned. -</p> -<p>Going southward, Doonongaes traveled until evening. That night he spent in a hollow -tree. He went on for eight days. The ninth night he said, “Diagoisiowanens thought -she could overpower me, but I am too far off now.” He was just going to sleep <span class="pageNum" id="pb316">[<a href="#pb316">316</a>]</span>when he heard someone walking on the leaves who, coming to the opening of his camp, -said: “Doonongaes, are you here? What would you do if Hononeowanen<a href="#n176" id="n176src" class="noteRef">176</a> should come here?” “Oh! I should like it,” answered Doonongaes. The man went off, -as it seemed, and soon a great noise of falling trees was heard—a terrible noise—the -earth was torn up on every side. When Hononeowanen reached the tree he said, “Come -out!” Turning himself into a snake,<span id="xd30e5495"></span><a href="#n177" id="n177src" class="noteRef">177</a> Doonongaes went out. When the other one saw him, he said, “Why, you are one of my -people.” “Yes, I am the chief of our people, the most powerful person on earth,” was -the reply of Doonongaes. “I think not,” said Hononeowanen. “Yes, I am. In the west -lives a man of our kind, pretending to be the most powerful person magically in the -whole world. I met and overpowered him (Doonongaes lied; he meant Tsodiqgwadon). “Well,” -said Hononeowanen, “that man has more orenda than I, so if you have more orenda than -he, I do not want to meddle with you, so I will go away.” So saying, he went off. -Doonongaes stood a while thinking: “Why did Hononeowanen come over here? I suppose -he forgot that I am second in magic power among my people. Well, I will go back to -my wives, but there is no use in doing that, as Diagoisiowanens might kill me. I will -go southward.” -</p> -<p>Doonongaes then walked two nights and days without sleep, until he came to a great -plain on the eastern side of which there was smoke arising. Thereupon he turned himself -into a man.<a href="#n178" id="n178src" class="noteRef">178</a> Soon he reached a village, but he saw no one, though smoke was rising from every -lodge. Entering a lodge, he found a kettle full of meat over a good fire, but there -was no one at home. Going around the village, he waited. Just at noon he thought, -“I would better go again and see whether anyone has come back.” He found no one. “This -is very mysterious,” said he. “I will go away—perhaps this is a place of the arts -of <span class="corr" id="xd30e5504" title="Source: scorcery">sorcery</span>.” -</p> -<p>Doonongaes next went westward. In the evening he saw another “opening” and smoke arising, -as before. “If I do not find anyone here,” said he, “I will go back to the two women -whom Tsodiqgwadon gave me.” He reached the place, where he had been but a short time -when he saw coming toward him a splendid-looking man with great feathers on his head. -This was Hostoyowanen,<a href="#n179" id="n179src" class="noteRef">179</a> the chief of the village. Doonongaes greeted him with, “Do you know the village off -there in the east? Where have all the people gone?” “They are dead,” answered the -man. “Niagwaihe has eaten them all. Tomorrow, perhaps, he will come here and destroy -us.” “I should like to stay here a few days,” said Doonongaes. “Very well,” replied -the chief, “tomorrow I will show you my village.” The next day they went all around. -Doonongaes saw that the people had beautiful <span class="pageNum" id="pb317">[<a href="#pb317">317</a>]</span>things—wampum, shells, and valuable skins; there were many people and lodges. After -they had seen all the village, Hostoyowanen said: “Now, you must not stay any longer. -I do not want you to die here. Run southward and you may be saved.” The chief went -home and Doonongaes went southward. He ran fast, and when night came he slept in a -hollow tree. The next morning he said, “I am going westward. I do not mind what that -chief said.” Toward midday he was hungry. He said: “Oh! my neck is sore; it has been -sore for a long time and feels as though something were in it. How can I cure it?” -Having found a spring, he lay down to drink from it, but saw the reflection of someone -in the water. “Oh! that looks like my wife, Hawiqson(t). Why is her face reflected -in this water? I am far from her now. This is strange,” mused Doonongaes. Being frightened, -he did not drink but, jumping up, he ran toward the south, forgetting which way he -was going. He ran all night. Just at daylight he fell down from weakness. “Why,” thought -he, “am I getting so heavy and weak? Is it because I am hungry?” He lay there and -could not rise; he was too hungry, for he had not eaten anything for a whole year.<a href="#n180" id="n180src" class="noteRef">180</a> He thought: “Well, there is no need of my standing up. I am a snake.” Changed from -a man into a great snake, he went on, saying, “Well, I am traveling again.” At noon, -coming to a village, he went into the last lodge, in which lived an old woman and -her granddaughter, who were very poor. “I want to stay with you a few days,” said -Doonongaes. “I have nothing to eat,” answered the old woman. “I want merely to sleep; -I do not care for eating,” Doonongaes replied. “Then you may stay,” said the old woman. -The next morning, before she was out of bed, Doonongaes asked, “Had you a family long -ago?” “Yes,” she answered, “a long time ago I was married and had a large family, -but only two are living now.” “Well,” said Doonongaes, “you must have kept a bow and -arrows.” “Look around,” said the old woman to her granddaughter, “and see whether -you can find a bow and arrows.” After hunting for them, at last she found a bow and -arrows. Doonongaes straightened the arrows and strung the bow. Then he shot through -the smoke hole, saying to the arrow, “Go for a large bear.” Soon they heard the sound -of approaching footsteps and then of something falling in front of the door, at which -the old woman said: “I think that man Dagadiye has come again, for he is always rushing -through the village. He does not kill, but he chases our people.” Doonongaes laughed -at her words. “Why do you laugh?” asked the old widow. “I laugh at what you say,” -replied Doonongaes. “Well, what do you think the noise was?” she asked. “I do not -know,” said Doonongaes. “Go and see.” Going to the door, she exclaimed, “<i>Hwu! Hwu!</i> There is a great bear here!” The old woman made a hole under the jaw of the bear -and, putting her <span class="pageNum" id="pb318">[<a href="#pb318">318</a>]</span>thumb into the incision, she tore off the skin. Then cutting open the body, she took -out the intestines, after which she hung up the meat. Then she began to think: “Why -did this bear come? Who sent it?” Finally she asked, “My grandson, can you tell me -why this bear came?” Doonongaes said, laughing: “Did you not see me shoot? I told -the arrow to bring a bear and the bear came.” -</p> -<p>Doonongaes staid there all day, while the grandmother cooked. The next morning he -heard a noise. A messenger came in, saying: “I have come to notify you that the daughter -of our chief, Deyenegonsdasden,<a href="#n181" id="n181src" class="noteRef">181</a> is to be married to the man who can shoot the black eagle perched on the top of a -pole that reaches to the clouds; the shooting begins at midday.” Doonongaes said, -“I can marry the chief’s daughter, for I can kill any one of the eagles, even when -flying high.” He straightened his arrows and strung his bow as he lay by the fire. -Looking through the smoke hole, he could see the eagle on the pole.<a href="#n182" id="n182src" class="noteRef">182</a> At midday all the people were around the pole, when the chief said, “Now, do you -begin.” Doonongaes saw through the smoke-hole how the arrows flew. Each man tried -twice, but none of the arrows went near the target. He watched until night, and then -the chief said, “Tomorrow we will try again.” The next morning Doonongaes said, “None -of these men can kill that eagle.” Stringing his bow, he shot an arrow through the -smoke-hole, which he saw go straight to the eagle and pierce it. The eagle fell, while -the arrow transfixing it stuck into the ground, taking root so deep that no one was -able to pull it out. Every man said, “I did it.” But the chief replied, “Then take -the arrow out.” Each tried but could not draw out the arrow. Now Doonongaes said to -the old woman’s granddaughter:<a href="#n183" id="n183src" class="noteRef">183</a> “Go after my arrow. Somebody may break it.” She went to the place, saying, “A man -at our lodge sent me to get his arrow.” Thereupon, taking hold of it, she pulled it -out easily. -</p> -<p>“My daughter is married now,” said Deyenegonsdasden, so he sent two men for Doonongaes. -They found him by the fire at the widow’s lodge. When they told him to come to the -chief’s lodge, he asked, “Why does the chief send for me?”<a href="#n184" id="n184src" class="noteRef">184</a> “He wants you to marry his daughter, for you killed the black eagle on the top of -the pole,” he was told, “Oh! I do not want any more wives. I have more than 100 now,” -returned Doonongaes. They insisted, but he refused. On their return this was told -to Deyenegonsdasden, who said, “Now let 8 or 10 of you go, and if he won’t come willingly, -tie him and bring him here.” Going back, they said, “You must come.” “I will not,” -replied Doonongaes; “I am not going there for nothing,” declared Doonongaes. “Well,” -answered the men, “it is not for nothing. The chief wants you to marry his daughter.” -“Is she good looking?” asked Doonongaes. “Oh, yes! she is very beautiful,” <span class="pageNum" id="pb319">[<a href="#pb319">319</a>]</span>the men replied. “Well,” said Doonongaes, “it would be a shame for me to marry her; -I am too nasty a man.” They tried hard to persuade him, but he would not go. Then -they tried to tie him, but he hurled them away. Even after trying all day they could -not bind him. When night came they said, “We might as well give up and go home.” When -they went back they told the chief, “We can do nothing with him.” Then the chief said -to his daughter, “You must go to him.” As her father told her that she must go, the -girl went. She entered the old woman’s hut, but Doonongaes paid no attention to her. -After a while she said, “I came to stay with you.” “Where do you live?” asked Doonongaes. -“I live in the center<a href="#n185" id="n185src" class="noteRef">185</a> of the village,” the girl replied. “Who is your father?” he asked. “The chief,” she -said. “Oh! I will not marry you,” said Doonongaes. “Are you sure you will not marry -me?” asked the girl. “Yes; I have too many wives,” he replied. “Are you married at -home? Where do you live?” she inquired. The reply was: “Sixteen<a href="#n186" id="n186src" class="noteRef">186</a> days’ journey from here I have more than a hundred wives. Farther on I have two more.” -“Where did you come from?” she continued. “I think you know the place,” he said; it -is called Dedyosdenhon.”<a href="#n187" id="n187src" class="noteRef">187</a> “Yes,” he replied, “I know where that place is; it is far away, near the end of the -earth. I suppose you will not go back there. It is too far, and you will marry me.” -“No, I am not looking for a wife here. Such people as you are<a href="#n188" id="n188src" class="noteRef">188</a> would not help me.” The beautiful girl began to cry. Doonongaes, looking at her, -asked, “What is the matter?” Whereupon she cried harder and harder. Now Doonongaes -himself began to cry. The old woman asked: “What is the matter? Why do you cry?” No -answer. Then she herself began to cry. Her granddaughter, coming in and seeing that -all were crying, began to get lonely and to cry, too. Now all were crying, and they -cried louder and louder. Just as it became dark the chief heard the sound of crying, -and sent men to find out where it was. They went through the whole village, but found -no one crying. At last one said, “Let us go over to the old widow’s hut.” On nearing -it they heard the sound of crying, so they returned to the chief and said, “The crying -is at the lodge of the old widow, Deienensowanens.”<a href="#n189" id="n189src" class="noteRef">189</a> Hearing this, the chief said: “My daughter is at that lodge. I must go over there.” -When near, he, too, heard the sound of crying, at which his heart grew weak, and he -thought to himself, “I can not go into that poor hut.” So he remained outside, and -soon he also began to cry, and he cried until he forgot everything. When he came to -his senses he was sitting at the side of the old widow, “Broad-Shoulders.” He did -not know where he was. He was not crying, merely thinking why the others were crying. -After a while he said, “Let us all be of good cheer and stop crying.” Now the <span class="pageNum" id="pb320">[<a href="#pb320">320</a>]</span>old woman thought, “Who said that?” and, on looking up, she saw the chief of the village, -whereupon she asked, “Why are you here? I never saw you near me before.” “I came to -cheer you up,” he replied. “Very well,” said the widow, “but tell your daughter to -stop crying. I thought it was the rule to cry, for when she got here she began to -do so.” The chief said to his daughter: “Stop crying! It is not right for you to cry. -If you do not stop, I will cut your head off.” Being afraid, she stopped. Doonongaes -cried on as before until finally the old woman said, “My grandson, every one has stopped -crying; so do not cry.” He paid no heed. The chief tried to stop him, but he cried -the more, and continued to cry until morning. He was sitting on a block with his elbows -on his knees and his head resting on the palms of his hands. In the morning his companions -saw a great pile of wampum in front of him. All his tears were beautiful wampum. The -chief asked: “What are those things? Are they not good for something?” “Yes,” replied -Doonongaes, “if they are strung together. If a man is sad and cries, and a string -of them is given to him, all will be well again.” Doonongaes had now stopped crying. -The chief said, “I want you to be the chief of this place, and I will be the second, -or vice, chief.” Doonongaes sat with drooping head for a while, after which, looking -up, he said: “I do not want to be a chief. I am great enough now. I am known everywhere. -I am second in magic power in the entire world—that is enough for me.” The chief asked, -“Do you know who is first in magic power in this world?” “I do,” he replied. “Who -is he?” was the next question. “Tsodiqgwadon, who lives at Dedyosdenhon,” he answered. -“Very well,” said the chief, “I can say no more. I will go home, taking my daughter -with me.” “Yes; go! I do not want you here,” Doonongaes added. -</p> -<p>The chief and his daughter then returned home, whereupon Doonongaes began to laugh. -The old woman asked, “Why do you laugh?” “Oh! I am laughing at the chief, for his -daughter very much wants to get married.” The old woman replied, “You would better -stop laughing and appoint some one to marry her instead of yourself<span class="corr" title="Not in source">.</span>” “Well, grandmother, you must go and find some poor man to marry her,” said Doonongaes. -“Very well, grandson. I will go to a ‘Shabby Man’ who lives on the other side of the -village and speak to him about it.” When she got to the place she said to the “Shabby -Man,” “I have come to have you marry?” “Who would marry me? Nobody wants me,” said -the man. “Oh, yes! I can find you a wife, a beautiful one, too,” was her answer. The -“Shabby Man” said, “All right,” and went home with the old woman. Doonongaes asked: -“Are you the man? Do you want to marry?” “Yes. I should like to marry, if anybody -would have me,” replied the man. Doonongaes said to the widow’s granddaughter, “Go -to the chief and <span class="pageNum" id="pb321">[<a href="#pb321">321</a>]</span>say that Doonongaes will marry his daughter now.” So she told the chief what he said. -“Very well,” he answered, sending his daughter to the old woman’s hut. Doonongaes -asked her, “Do you want to marry me?” “Yes; for you killed the eagle,” she replied. -“Would it please you if I should appoint a man to marry you?” Doonongaes added. “Yes,” -was the girl’s answer. “This is the man I appoint,” declared Doonongaes. Turning to -the “Shabby Man,” the girl said, “Come, we will go home to my father’s lodge.” At -this the man laughed for gladness. -</p> -<p>Doonongaes spent a whole year with the old woman. One morning he said: “Now, I am -going to the southern end of the earth. I want to know how things are there.” “Very -well,” replied the grandmother. “Come in on your way back,” she said. “I will,” said -Doonongaes. He left all the wampum with the old woman, for if he wanted any he had -only to cry in order to get it. After traveling all day and all night, in the morning -he came to a great opening in the woods. As he stood looking around the place, he -saw some dark object in the west. Looking very sharply, he said: “What is that dark -thing? Is some one watching?” He stood there a good while. Just at midday, seeing -that the object was lying down, he thought: “What can that be? I must go there and -see.” He ran thither as swiftly as he could, and on coming to a piece of smooth ground, -there he found one of the Djainosgowa family. The one that had been standing up was -the old man who guarded the opening; he was now lying down to sleep, for it was just -midday. There were two old Djainosgowa persons and five children. Doonongaes, frightened, -ran into the woods, thinking: “I must go home. I do not want these Djainos people -to kill me.” -</p> -<p>So Doonongaes ran a whole month, day and night, until he reached the lodge of Tsodiqgwadon, -whom he found sitting by the fire with his head hanging down. When he looked up and -saw Doonongaes he said, “Oh, my friend! are you alive?” “Yes; I have been traveling,” -said Doonongaes. “Why did you leave your two wives?” asked Tsodiqgwadon. “Oh! I do -not think those women good enough for me; they are too ugly,” was his answer. “Why -did you tell me you wanted them?” he was asked. “I did not want them. I wanted good-looking -women,” he said. “Well, you can not have two beautiful women,” declared his questioner. -Soon they heard a noise, at which Tsodiqgwadon said, “Sit down behind me.” A stranger, -entering, asked, “Have you seen Doonongaes?” “I have not,” answered Tsodiqgwadon. -“Well, I have tracked him to this lodge,” came the reply. “What of it? I have not -seen him<span class="corr" title="Not in source">,</span>” was the reply. “You must have hidden him,” persisted the stranger. “No; I tell you -I have not seen him.” The stranger, who was Djainosgowa, and <span class="pageNum" id="pb322">[<a href="#pb322">322</a>]</span>who had followed Doonongaes from the great opening, now said, “I must go home.” “You -would better do so,” replied Tsodiqgwadon. As he started off, Tsodiqgwadon said to -Doonongaes: “Come out here. I want you to go to the northern end of the earth and -see how my father is getting on. He lives at the edge of the earth. Ask him if he -will not come here. Tell him we are to have a great council at Broken Land. All the -people of the world are to meet there.” “What is your father’s name?” asked Doonongaes. -Tsodiqgwadon said, “Deanohdjes.<a href="#n190" id="n190src" class="noteRef">190</a> He is of the Geia<a href="#n191" id="n191src" class="noteRef">191</a> people.” -</p> -<p>Doonongaes immediately started on the journey. He traveled day and night for a whole -year,<a href="#n192" id="n192src" class="noteRef">192</a> but could not reach the northern end of the earth. One morning he said, “I do not -believe I shall ever get to the place where Deanohdjes lives.” Sitting on a large -stone he wondered what he should do. At last he thought, “Well, I must go on; if I -do not Tsodiqgwadon may kill me, for he is greater in sorcery than I.” So he traveled -on for another whole year. Then he thought again: “How much farther must I go? I am -very far away from Hanging Rock.” (Tsodiqgwadon was so magically powerful that he -caused Doonongaes to lose his course, and hence to go round and round without ever -drawing nearer the place to which he was sent.) One morning Doonongaes heard a voice -from some village near by. There sat Tsodiqgwadon, who turned, and, looking at him, -asked, “Well, have you come back?” “Yes,” said Doonongaes. “Have you seen my father?” -continued his questioner. “No; I could not find his lodge,” replied Doonongaes. “Well, -you have been gone a long time. Where have you been?” said Tsodiqgwadon. To this Doonongaes -rejoined: “I thought I was on my way north, and that I was a great distance from here, -and I wanted to know how far I was from your father’s lodge.” Tsodiqgwadon began to -laugh and to make sport of him, saying, “I want you to go straight ahead this time, -not in a circle.” -</p> -<p>Doonongaes now set out the second time. He traveled northward for 10 days and nights, -when he came to a narrow opening which was so long that he could not see the farther -end. This was called Nitgendasadieha.<a href="#n193" id="n193src" class="noteRef">193</a> He started to cross this opening. At night he slept soundly on the grass. The next -morning he traveled on. He was 10<a href="#n194" id="n194src" class="noteRef">194</a> days in crossing this opening. Going on farther, he came to a second opening, through -which he saw a lodge at the farther end. Peeping through the cracks in the wall, he -saw sitting inside by the fire with his head down, smoking, an old man. The old man, -who was of the Osigweon<a href="#n195" id="n195src" class="noteRef">195</a> people, raising his head, said: “I smell a human being. My nephew must have come. -Well, nephew, come in. Why do you stand outside?” Thereupon Doonongaes, thinking, -“How did he know I was here?” went in. The old man continued: “I have been wishing -for a long time that you would arrive, for I knew <span class="pageNum" id="pb323">[<a href="#pb323">323</a>]</span>you were coming. Now, nephew, I have a game which I always play when anyone visits -me—it is a foot race. We run from one end to the other of the narrow opening.” “I -have nothing to bet,” replied Doonongaes. “Oh!” replied the old man, “bet your head.” -“Very well,” said Doonongaes. “Wait a while,” said the old man; “I will tell you when -I am ready,” and he went into another room. Doonongaes, making himself invisible, -followed him. The old man had a bark canoe there, in which was a living thing that -seemed to be without bones, being a mass of flesh about 2 feet long, in the shape -of a lizard. As the old man rubbed his hand over it, a fluid resembling milk came -out of the living object, with which the old man rubbed his hands and his whole body. -Doonongaes also rubbed himself with the juice before going out. Then the contestants -placed themselves at the end of the opening, whereupon the old man said, “I will start -just as the sun comes to the middle of the sky.” They stood watching until the sun -was exactly in the middle of the sky. Then they started. The old man, throwing out -his arms, pushed Doonongaes far back. The latter, springing up, however, soon overtook -the old man, and catching him by the neck, threw him back, saying, “That is what I -do when I want to win.” They ran on until the middle of the afternoon, when they reached -the other end of the opening. At sunset Doonongaes was back at the starting place, -where he staid all night. In the morning the old man came, and Doonongaes said: “I -have won. Now I will take off your head.” “Well,” said the old man, “I will have a -smoke first.”<a href="#n196" id="n196src" class="noteRef">196</a> “Oh, no,” said Doonongaes, cutting off the old man’s head at once. -</p> -<p>Then Doonongaes continued his journey northward, traveling for two days and nights. -When he tired of walking he turned into a long horned snake. Soon, seeing a great -black cloud coming with rain and thunder, he thought, “Hinon<a href="#n197" id="n197src" class="noteRef">197</a> wants to kill me”; hence he went down into the earth so far that Hinon could not -reach him. After staying there a good while, he said, “I must go on”; so he changed -himself into a man again on account of his dread of Hinon. He soon came to a river, -on the bank of which he stood, wondering how he was to cross. He went along the bank -to the point where the river entered a lake. There he thought, “I must change myself -into a snake and go into the water.” After crossing he became a man again so Hinon -would not pursue him. -</p> -<p>Doonongaes journeyed on a whole month. One morning he came to an opening called Gendagwen(t),<a href="#n198" id="n198src" class="noteRef">198</a> where he saw nothing. Having passed through this he saw a woman. He ran forward swiftly, -but could not overtake her. She went with such speed that they were the same distance -apart at night, when he thought, “I can not catch her, so I may as well camp.” Picking -up some dry sticks, he made a fire. On looking around he saw that the woman had camped -just <span class="pageNum" id="pb324">[<a href="#pb324">324</a>]</span>ahead. “Oh, pshaw!” thought he, “I will go there.” He started, but as he advanced -so did she. When he came to her fire there was no one there, so he said, “I will stay -here.” Soon he saw another fire ahead, which he knew to be the fire of the woman whom -he was following, whereupon he said: “I am ashamed to stop here, so I will go on.” -He reached the second fire, but no one was there. Then he said, “I will go back to -my own fire and stay there.” When he reached his camping place the woman was back -again at her first fire. He followed her all the next day, always at the same distance. -On reaching an opening she went into a lodge. Following, he found her sitting on one -side of the fire, and an old man on the other side with his head bowed. Seating himself -near the woman, Doonongaes asked her, “Do you not want to marry me?” She made no reply. -He asked again, “Will you marry me?” He asked three times, but received no reply. -Then the old man, who was a Dagwanoenyent (i.e., Cyclone), raising his head, said -to the girl: “You have brought home game. Wash my big kettle, granddaughter, and boil -some water, and I will kill the game.” At this he began to sharpen his flint knife, -whereupon Doonongaes ran out, with the old man following him. Doonongaes mused: “What -trouble comes to me: I shall die now. This is because I tried to catch the girl.” -The old man was close upon him now, and as he lifted his knife to strike, Doonongaes -stepped aside, so the old man cut his own knee. He fell down on account of the pain, -but spitting on his hands, he rubbed the wound, thus curing it instantly. Then springing -up, he ran on. All day he followed Doonongaes. Many times he cut himself as he did -the first time, but always healed the wound with spittle. At sunset Doonongaes said, -“What a shame! I ought to kill that man<span class="corr" title="Not in source">.</span>” Turning himself into a snake, he tore him to pieces. As he threw off the legs, he -said, “I want you to become owls,” and away they flew, owls. He made the old man’s -flesh into all kinds of birds.<a href="#n199" id="n199src" class="noteRef">199</a> -</p> -<p>Then he said, “Now, I will go back to the girl; it may be that she will marry me.” -Reaching the lodge just at midnight, he went in and said to the girl, “Your grandfather -is dead.” “Is that true?” she asked. “Yes, I have killed him,” said Doonongaes. “Well, -what do you want?” she demanded. “I want to live with you,” said Doonongaes. “Very -well,” she replied; “I was afraid of the old man—this is why I did not answer your -questions at first.” Doonongaes stayed with Ganos,<a href="#n200" id="n200src" class="noteRef">200</a> for that was the girl’s name, a whole month. Then he said one morning, “I must continue -my journey.” -</p> -<p>So Doonongaes set out, and after traveling northward for 16 days and nights, he came -to the edge<a href="#n201" id="n201src" class="noteRef">201</a> of the earth. It was very cold there. As he looked around, he saw a lodge in which -he found a very old man with white hair reaching to the ground all around him as he -<span class="pageNum" id="pb325">[<a href="#pb325">325</a>]</span>sat there. Doonongaes said, “I have come to visit you.” The old man did not hear. -Thrice Doonongaes spoke but received no answer. Then he looked for a club. Finding -one, he hit the old man on the top of the head, saying, “Do you not hear me?” The -old man never moved, but muttered, “Mice must have fallen from above my head. No matter.” -Doonongaes, thinking what kind of man is this, struck him again. Thereupon the old -man, lifting up his hair and tying it back so that he could see, asked, “What are -you here for?” “I came to visit you,” said Doonongaes. “I do not want a visit from -you. Be off!” he commanded. Doonongaes, who was nearly freezing to death from the -extreme cold, retorted: “Be quiet! do not get excited.” “Oh! I do not care for other -people,” said the old man. “What did you come here for?” “I came to ask a question. -Do you know where Deanohdjes lives?” asked Doonongaes. “Yes; he lives in the middle -of the ice lake over yonder,” said the old man. “Do you know whether he is at home -today?” said Doonongaes. “Oh, you could not go to him today; it used to take me 10<a href="#n202" id="n202src" class="noteRef">202</a> days and nights to go to his place,” said the old man. “Is there a trail?” inquired -Doonongaes. “Yes, you will find my tracks,” said the old man, who was a white bear. -</p> -<p>Now it grew colder and colder while Doonongaes traveled half a day before he reached -the place where Tsodiqgwadon’s father lived. He found an open space in the ice. After -standing there a while he saw a man with great teeth rising from the water. The man -said to Doonongaes, “What do you come here for?” “Your son sent me. There is to be -a great council at Broken Land. All the people of the world will be there,” answered -Doonongaes. “What is the council for?” asked Deanohdjes. “I do not know; your son -has not told me,” replied Doonongaes. “Well, I will start in 20 days from now,” rejoined -the elder man. -</p> -<p>Trembling with cold, Doonongaes turned back without delay. In 10<a href="#n203" id="n203src" class="noteRef">203</a> days he was at Hanging Rock. Tsodiqgwadon asked, “Have you seen my father?” “Yes,” -replied Doonongaes. “Well, what did he say?” was the next question. “He said that -he would start in 20 days,” answered Doonongaes. “Let us go to Broken Land,” said -Tsodiqgwadon. They started, but as they had 10 days’ time and it was only one day’s -journey to Broken Land, they went southward to look around. The next day near sunset -they saw a man coming toward them. “Who is that coming?” asked Tsodiqgwadon; “he looks -like a chief. What a great headdress he has! [He had long feathers and much wampum.] -He looks like a great man, for his face is painted red and black.” Doonongaes said, -“Let us chase him.” “What shall we do with him if we catch him?” asked Tsodiqgwadon. -“I will take hold of his head and you of his feet, and thus we will stretch him,” -answered Doonongaes. “Very well,” <span class="pageNum" id="pb326">[<a href="#pb326">326</a>]</span>said Tsodiqgwadon. When they met, Doonongaes asked the stranger, “Where are you going?” -“To the north, to see the place where White Hair lives,” was the reply. “What would -you do if I should wrestle with you?” inquired Doonongaes. “Oh! I should like that,” -he said. So they began to wrestle. Doonongaes threw his adversary; and then, taking -hold of his head and Tsodiqgwadon of his feet, the two began to pull, and they pulled -until his legs and arms were stretched out to a great length. Thereupon Doonongaes -said, “We will call you Gaisonhe.”<a href="#n204" id="n204src" class="noteRef">204</a> -</p> -<p>Leaving him, the two traveled on. The second morning they saw some one ahead, an ugly-looking -man who had a great deal of wampum wound around his body. He was shooting arrows as -he sat on a stone. Doonongaes and Tsodiqgwadon looked in the direction his arrows -were going and saw many deer standing there, but they noted that his arrows never -struck one of them. Going up to the man, Doonongaes asked, “What are you doing?” “I -am trying to kill deer. I have tried all the morning, but I can not kill one,” said -he. “Such a shot as you are can never hit anything even if he were to shoot 10 days,” -said Tsodiqgwadon, adding, “I will help you.” As the man shot, Tsodiqgwadon blew on -the arrow, which went into the ground, at which Tsodiqgwadon said, “You will never -see that arrow again.” Immediately it took root and turned to Ohohwa Ohnoh.<a href="#n205" id="n205src" class="noteRef">205</a> Tsodiqgwadon changed the man into an owl, after which they went on. -</p> -<p>Just at midday the two came to a cliff. As they stood on the edge, looking down, Doonongaes -said, “It seems as if some people live down there.” Tsodiqgwadon replied: “I think -so. Let us go down.” When they reached the bottom, they saw that under the cliff was -a plain, or opening, with the cliff hanging over one side of it. The plain had three -points—a northern, a southern, and an eastern. At each point there was a lodge. Doonongaes -went south and Tsodiqgwadon went north. Looking into the lodge that stood on the southern -point, Doonongaes saw an old man working at something. “What is he doing making such -a noise?” thought Doonongaes. The old man, looking up, said: “This odor is like that -of a man. How could anyone get in here, for my master guards the entrance to the cliff?” -The old man, who was of the Odjieqda<a href="#n206" id="n206src" class="noteRef">206</a> people, was making a wooden bowl. He went to work again, saying, “I will not waste -time smelling.” Doonongaes heard him, and, saying “I will make him waste his time,” -he thrust his horns under the lodge, and, lifting it into the air, threw it down so -that it broke into pieces. The old man, however, still sat on the ground in the same -place. Doonongaes laughed. The old man thought to himself, “Who is that laughing?” -and, looking up, he said: “Oh! that is Sʻhodieonskon.<a href="#n207" id="n207src" class="noteRef">207</a> Well, I will not do anything. I will go and tell my <span class="pageNum" id="pb327">[<a href="#pb327">327</a>]</span>master”; with this remark he started toward the entrance, while Doonongaes hurried -off to the lodge at the eastern point of the opening. There he heard the sound of -pounding, and peeping into the lodge, he saw four Odjieqda women pounding Odauhdjah<a href="#n208" id="n208src" class="noteRef">208</a> in stone mortars. The eldest asked, “Do you not smell the flesh of man?” “Yes,” replied -the others. “Well, hurry up, take your clubs and try to kill him,” she continued. -Doonongaes ran off, frightened. The women came out, but could see nothing but tracks. -The old woman, whose name was Deiehnies,<a href="#n209" id="n209src" class="noteRef">209</a> said, “Never mind; he will come back.” “That is a strange place,” thought Doonongaes; -“I will go back and see what they will do”; so saying, he returned to the lodge. The -women immediately knew of his return, and old Deiehnies said, “Make haste, my daughter, -and kill the game.” When they came out they saw a man standing near the lodge. Then -the old woman changed her mind, saying: “Do not bother him. It must be that he wants -to marry—that is why he comes.” One of the girls added, “Yes; let him alone,” but -the eldest said, “No; let us kill him.” The two younger girls returned to the lodge, -but the eldest, running up to Doonongaes, lifted her club to hit him; he dodged, however, -with the result that she struck herself<a href="#n210" id="n210src" class="noteRef">210</a> on the knee, whereupon she fell down crying. At this the old woman came out, and -taking hold of her by the hair, shook her, saying: “What are you doing? If you want -to kill the game, run after it.” Then the old woman ran up to and struck at Doonongaes, -likewise hitting her own knee and falling down crying. Doonongaes now went to the -lodge where the two younger girls were and they stood up near him, for they liked -him. As old Deiehnies and the eldest girl came in, the women began to fight. Going -outside, Doonongaes watched the fight. They fought long and hard, but had not finished -when Doonongaes set fire to the lodge; before the women knew it, the flames were so -fierce that they could not escape, so all were burned to death. Thereupon Doonongaes -said to himself: “Why did they try to kill me? They did not know what kind of a man -I am. Everyone ought to be kind when I come. I will go to find Tsodiqgwadon.” -</p> -<p>Doonongaes now went to the lodge in the north, but he found no one. He heard, however, -a sound as of ball-playing. Following the sound he came to an opening, where he saw -his friend playing ball with two old men of the Dagwennigonhge<a href="#n211" id="n211src" class="noteRef">211</a> people. It was a close game, and Doonongaes stood watching it. Soon they ran past -him, and Tsodiqgwadon called out, “Why do you not help me? There are two against me”; -so Doonongaes joined in. The old men played well, but Doonongaes and Tsodiqgwadon -won. Then Tsodiqgwadon said, “Take the wager. Cut their heads off.” “Very well,” replied -Doonongaes, “that is what I like.” So he cut off their heads, and throwing them into -the lodge, then burned it up. The heads burst and <span class="pageNum" id="pb328">[<a href="#pb328">328</a>]</span>Dagwanoenyents<a href="#n212" id="n212src" class="noteRef">212</a> rushed forth. Now the cliff began to crumble, at which Doonongaes exclaimed: “Let -us go quickly! This cliff may fall and bury us under it.” Doonongaes and Tsodiqgwadon -ran out as quickly as possible and were barely outside when down came the cliff. Doonongaes -said, “The man from the first lodge ran out at this opening.” As they stood there -looking carefully around they saw a lodge, in the doorway of which sat a man, whereupon -Tsodiqgwadon said: “That man’s name is Hahnyusdais.<a href="#n213" id="n213src" class="noteRef">213</a> He is the master of the dwellers under the cliff, and he kept them as prisoners.” -“Let us go up and see the fellow,” answered Doonongaes. When they went to the lodge, -Hahnyusdais asked, “What did you come here for?” “I came to ask you a question,” retorted -Doonongaes. “Well, wait until I smoke,” Hahnyusdais replied, and taking out a stone -pipe, he began to smoke. Doonongaes continued, “I came to ask you what has become -of the men you had under the cliff which has just fallen in?” “I will go and see,” -replied Hahnyusdais. As the place was full of earth he could not look in, and he said -to Doonongaes, “Do you not belong to the Dagwennigonhge people?” “No, I do not,” was -the answer. The old man then inquired: “Why is this place full of earth? I went in -some time ago, but I can not go in now. A man named Deagonstwihes<a href="#n214" id="n214src" class="noteRef">214</a> came out of here a little while ago and then went back. I suppose he was buried in -there.” Doonongaes began to laugh at what he had done, saying to Tsodiqgwadon, “Let -us chase and catch Hahnyusdais.” “What shall we do with him?” asked Tsodiqgwadon. -“Oh! stretch him,” came the reply. Thereupon they caught him, and Doonongaes taking -him by the head and Tsodiqgwadon by the feet, they pulled in order to stretch him -out. Hahnyusdais screamed: “Oh, stop! I do not want long legs. I want to be as I am.” -But they only pulled the harder, Hahnyusdais growing longer and longer, until Doonongaes -said, “This man now belongs to our people; he will be Haunhdji.”<a href="#n215" id="n215src" class="noteRef">215</a> -</p> -<p>Leaving their victim, the two then went toward the east. At midday they met the two -men who had been sent to track the Laughing Man<a href="#n216" id="n216src" class="noteRef">216</a> after he had killed Doonongaes. “What are you doing?” asked Doonongaes. They replied: -“We are tracking the Laughing Man, who killed our chief. We were sent to track and -to kill him. We shall never stop until we catch him. Here are his tracks.” “Who was -your chief?” said Doonongaes. “Doonongaes,” they replied. Doonongaes, laughing, said, -“Do you not know that when Sʻhodieonskon dies he comes to life again in a short time?” -“No,” replied the men, whose names were, respectively, Hatkwisdowanen<a href="#n217" id="n217src" class="noteRef">217</a> and Hushewathen.<a href="#n218" id="n218src" class="noteRef">218</a> “We do not know that. We never heard the old people say that,” they answered. “Well, -two days after I died I came to life. It is no use to pursue the Laughing Man any -longer. You will not catch him, but he will never kill me again. You would better -<span class="pageNum" id="pb329">[<a href="#pb329">329</a>]</span>go home,” added Doonongaes. The two men said, “Thank you for our freedom; we are at -liberty now to go where we please.” “I should like to take a smoke,” said Doonongaes; -“I used to have a pouch,<a href="#n219" id="n219src" class="noteRef">219</a> but I do not know now where it is.” “Well,” said Hatkwisdowanen, “when you died two -men were sent to your lodge to get your pouch. I think that the chief, Hagondowanen,<a href="#n220" id="n220src" class="noteRef">220</a> has it now.” “I will be at his place tomorrow,” replied Doonongaes. “We are going -to have a great time at Broken Land. Will you not be there?” “It may be that I shall, -if I do not get killed. I suppose my wife is enraged because I have been away so long,” -answered Hatkwisdowanen. -</p> -<p>Hatkwisdowanen and his friend now started for home, while Doonongaes and Tsodiqgwadon -went on eastward. At nightfall the latter came to a lodge, within which they heard -some one singing, <i>Onen gagwégon sawadiyon heníyon ganyoh</i>.<a href="#n221" id="n221src" class="noteRef">221</a> “Why does that old woman sing so?” asked Doonongaes. “Let us run through this hut,” -he added. “Oh, pshaw!” answered Tsodiqgwadon; “what is the use of chasing people all -the time?” “I will tell you why I like to do it,” answered Doonongaes. “All people -get angry when they see me and try to kill me, so now I am going to kill all the people -I can.” Tsodiqgwadon remained outside while Doonongaes went into the lodge, crying -out, “Now I have come back.” The old woman, whose name was Gonyahsgweont<a href="#n222" id="n222src" class="noteRef">222</a> and who belonged to the Nosgwais<a href="#n223" id="n223src" class="noteRef">223</a> people, raising her head, said, “It seems as if some game creature was talking in -my lodge.” Looking around and seeing Doonongaes, she said: “What are you doing in -here? There is no use troubling me, for I have never chased you.” She knew he was -Sʻhodieonskon, and that he always chased and killed people. She began to beg, but, -going behind her, he held her by the shoulders when she tried to turn around. Then -catching her by the feet, he pulled her out of the lodge. “Do not make sport of and -trouble me,” cried the old woman; “I am poor, but I have never harmed anyone.” “Why -do you sing in that way, then?” asked Doonongaes; “I thought you <span class="corr" id="xd30e5720" title="Source: was">were</span> the woman who killed all kinds of game.” “I was feeling happy, that is why I sang,” -answered the old woman. At this Tsodiqgwadon said, “You would better let that old -woman alone.” -</p> -<p>So Doonongaes left the old woman and the two went on. When they met people they changed -themselves to resemble those people. They were magically the most powerful persons -living. Tsodiqgwadon was greatly superior to his friend in this respect, possessing -the greatest orenda in this world. All were afraid of him because he could do anything -he liked. All at once Doonongaes said: “My neck feels bad. It has been sore for a -long time.” “When did it become sore?” asked Tsodiqgwadon. Then Doonongaes told about -the two old sisters Gwidogwido, and said that ever since he had lifted and carried -away their lodge his neck had troubled him. “You must <span class="pageNum" id="pb330">[<a href="#pb330">330</a>]</span>have been bewitched by their lodge,” replied Tsodiqgwadon; “let me feel your neck?” -When Doonongaes held his head down Tsodiqgwadon saw the end of a flint knife. He tried -to pull it out; he continued to try all night long, and just as the sun<a href="#n224" id="n224src" class="noteRef">224</a> arose he drew it out. “There! I have it,” said he. “The wizards bewitched you. There -are many more wizards than you know of. I have cured you now for life.” Taking up -the knife, Doonongaes looked at it and said, “How strong I am to carry so long a knife -in my neck so many years.” -</p> -<p>Continuing their journey, Doonongaes and his companion soon came to a village where -no one was found, although smoke arose from every lodge’s smoke-hole. “This must be -the place I visited once before,” said Doonongaes; “there is something very mysterious -about it.” “No, there is nothing mysterious here,” replied Tsodiqgwadon. “The place -is always kept this way. It is kept for people who are traveling around the world, -so that when they come to this village they can eat whatever they like. It is called -Yondekhonyatha Ganondayen.”<a href="#n225" id="n225src" class="noteRef">225</a> “Who has arranged all this?” asked Doonongaes. “A Great Power<a href="#n226" id="n226src" class="noteRef">226</a> in the Blue Sky made this village, so every man could eat here,” answered Tsodiqgwadon. -“Very well, let us eat, then,” said Doonongaes. So, going into one of the lodges, -they took meat in a bowl. When they were ready to eat, Tsodiqgwadon began to laugh. -“Why do you laugh?” asked Doonongaes; “you said this belonged to all people who are -on the trail.” Tsodiqgwadon had now become what Doonongaes was—that is, Sʻhodieonskon—and -he said, “I will go outside for a moment.” While Tsodiqgwadon went out, Doonongaes -began to eat. At that moment he felt that someone was there. On turning around, he -saw a Stone Coat<a href="#n227" id="n227src" class="noteRef">227</a> sharpening his chert knife—yes, he saw several sitting around, all sharpening their -chert knives. “What are you sharpening your knives for?” asked Doonongaes. “We are -going to kill you,” came the reply. “Wait until I am ready. Give me fair play,” said -Doonongaes. “All right,” was the reply, “but you must hurry up.” He went to the woods -where he found Tsodiqgwadon, who, laughing, asked, “Did you see anything to frighten -you?” “Yes; I have a fight on my hands,” answered Doonongaes. “Well, I am going on,” -said Tsodiqgwadon; “all the help I will give you is to tell you what kind of a weapon -these people are afraid of. It is a basswood<a href="#n228" id="n228src" class="noteRef">228</a> knife.” “Should I not make a flint club?” asked Doonongaes. “No; that would not hurt -them a bit. Make a basswood club,” came the answer. Doonongaes made, therefore, both -a basswood knife and a club, and then, going back to the Stone Coats, he said, “I -am ready.” When they saw his basswood knife and club they were terribly frightened, -and ran off as fast as they could toward the north, chased by Doonongaes. The first -one he overtook he hit on the head <span class="pageNum" id="pb331">[<a href="#pb331">331</a>]</span>with his club, whereupon the Stone Coat crumbled down to the ground, dead, with his -body and coat smashed to pieces. Doonongaes treated the next one in a like manner -and so on until he had overtaken and killed them all—men, women, and children. Then -he said: “This is the kind of man I am. Why did Tsodiqgwadon leave me? I can chase -him, too, when I find him.” At that moment, hearing someone behind him, he looked -around only to see Tsodiqgwadon, who asked, “What are you talking about?” Doonongaes -replied, “Oh! I was saying that you are the best friend I have in the world.” -</p> -<p>Once more the two went on together, and the next morning they came to a rock which -was so high that they could not see the top of it. Doonongaes now changed himself -into a buck, and rubbing his horns on the rock said, “I can kill Hinon<a href="#n229" id="n229src" class="noteRef">229</a> if I see him.” At that moment Hinon came out of the rock, and standing before him, -asked, “What were you saying?” “Oh! I said that the man who lives in here is the best -friend I have,” answered Doonongaes. Tsodiqgwadon stood on one side, laughing. Believing -Doonongaes, Hinon went back into the rock. -</p> -<p>The two friends now continued journeying toward the north. Tsodiqgwadon said to his -companion, “I want you to stop fooling everybody, for you do not know what orenda -other persons have; you may get into trouble some time.” Toward night they came to -a lodge in which many old men lived. These were singing a war song, <i>Ogwenion denkenoonk ganyohshon enkhegen heyoendjadeh</i>.<a href="#n230" id="n230src" class="noteRef">230</a> All sang the same song. Assuming the form of this people, who were Gendagahadenyatha,<a href="#n231" id="n231src" class="noteRef">231</a> Doonongaes, going into the lodge, began singing a war song, too, but with different -words. He sang, <i>Deaun ni daegwanoenk Onen neho agyon heonwe niswaiiyon</i>.<a href="#n232" id="n232src" class="noteRef">232</a> Thereupon the old men began to talk, and the chief of them said: “What does this -man sing? He is an enemy. Let us scalp him.” Springing up and seizing their flint -knives, they ran after him. Tsodiqgwadon stood outside, laughing. Doonongaes became -a snake, and when they saw this the old people ran back, for they were too small to -fight such a man. Tsodiqgwadon said to Doonongaes, “Let them alone.” “No; I will settle -this people,” answered Doonongaes. “You would better let them alone. It is not right -to act in this way all the time,” replied Tsodiqgwadon. “Let us go on then; there -is no use in standing here if you will not harass these people with me,” said Doonongaes. -</p> -<p>Traveling toward the east, the two companions soon saw a large man coming in their -direction. When they met him they spoke to him, and the man said to Doonongaes: “I -have come to tell you that you are not doing right in attacking people. You may strike -your friend.” At this Doonongaes struck Tsodiqgwadon, knocking <span class="pageNum" id="pb332">[<a href="#pb332">332</a>]</span>him down. The large man laughed, saying, “That is what I like.” Tsodiqgwadon jumped -up, whereupon the stranger said: “You must strike back,” so Tsodiqgwadon struck Doonongaes. -“Now, you must say bad words to each other and scold,” said he. They began to scold, -and threaten, and talk fiercely. “That is enough,” said the large man. “You can go -now, and whatever people you see as you go around the world, pursue them; that is -what I like. I am always near you as you go along.” Then the large man, whose name -was Nanisheonon,<a href="#n233" id="n233src" class="noteRef">233</a> went off toward the west. -</p> -<p>Tsodiqgwadon and Doonongaes now started for Broken Land. The former said: “That is -why I always tell you to stop chasing people. You see now. We met this large man on -account of your hurting people. He likes such things. Stop your fooling and be like -me. Tomorrow is the day of our council meeting.” When they reached Broken Land Doonongaes -said: “Here is where I was killed, and I will show you where the man lived who brought -me to life, and to whose lodge I went and killed him.” “Is that what you do to people -who help you?” said Tsodiqgwadon. “That is what I did to him because he was trying -to keep our two most beautiful women,” Doonongaes replied. “What did you do with the -women?” asked Tsodiqgwadon. “I lived with them until you told me to go with you, and -that all women belonged to you,” was the reply. “Did I tell you that?” said Tsodiqgwadon. -“Yes, you did,” retorted Doonongaes. At this Tsodiqgwadon laughed. “What are you laughing -at?” asked Doonongaes. “I am laughing because I fooled you so when I said that to -you,” rejoined Tsodiqgwadon. “You will not be angry, then, if I go to them?” said -Doonongaes. “Oh! you can go if you like,” was the reply. “Very well, I will go now,” -declared Doonongaes. “May I visit you until tomorrow?” asked Tsodiqgwadon. “No; I -think you would better not,” was the answer. “All right; I can stay here until the -time comes for the council,” said Tsodiqgwadon. Going to his mother-in-law’s lodge, -Doonongaes asked, “Where are your daughters?” “Oh! they have gone back to their first -husbands,” said the old woman. “Have they forgotten me?” asked Doonongaes. “You know,” -answered the old woman, “that you have been gone a long time. They waited two years -for you.” “Well, I have been all over the world. I thought they would wait until my -return,” declared Doonongaes. “Stay here and I will go for them,” said the old woman. -She went to her elder daughter, to whom she said, “Your husband, the great chief, -has come back.” “I will go to him,” replied the woman. Then going to her second daughter, -she said, “I have come for you; your husband has returned.” The daughter said, “My -husband is here.” “Not that one,” replied her mother; “I mean the great chief.” “I -know; but I waited a long time for <span class="pageNum" id="pb333">[<a href="#pb333">333</a>]</span>him. I should be ashamed to go from this husband now,” she added. “Oh!” said the old -woman, “this man you have now is not worth anything; he has not a bit of wampum.” -“I will go, then,” said the girl, “but do not tell my husband.” So she dressed up -and made a bundle of her things in preparation to go away. “Where are you going?” -asked her husband. “To my mother’s lodge.” “Very well,” said he, and off she went. -</p> -<p>When the two girls reached their mother’s lodge, after greeting Doonongaes, they began -to talk to him. One asked, “Where have you been for so long a time?” “Oh! I have been -to the northern, southern, and western ends of this earth,” replied Doonongaes. “Do -you know what there is going to be tomorrow?” she asked. “No; what is it?” asked Doonongaes. -“They are going to have a great council,” she replied. “What kind of council?” he -inquired. “Oh! to appoint another chief. They will take the chieftaincy away from -Tsodiqgwadon and put somebody else in your place as second chief,” was the answer. -“Why so?” demanded Doonongaes. “Because you chase all the people living in the world,” -she replied. Now Doonongaes began to feel sad; he sat there with his head down, thinking -until night. Then he made up his mind, saying, “Well, if they do put me out I will -always be Sʻhodieonskon.” The next morning he felt better, because his mind was made -up. As soon as they were through eating, all the people went to Broken Land. -</p> -<p>When they had assembled Doonongaes arose, saying, “I believe all are now present.” -Thereupon Tsodiqgwadon arose. He told them what the council was for, and said to the -people, “You now have to choose a head chief and a second chief for the whole world, -and every village is to choose a chief for itself.” But Deanohdjes had not yet come. -Then one man, arising, said, “I should like to make Deanohdjes<a href="#n234" id="n234src" class="noteRef">234</a> head chief.” They talked the question over; one-half were for Deanohdjes and the -other half against him. Only one man remained silent. Remarking, “Well, I can say -nothing until tomorrow,” Tsodiqgwadon then adjourned the meeting. The next morning -Deanohdjes arrived. When the council assembled Tsodiqgwadon arose and said: “All are -now present. Now, my father, are you willing to be the head chief of the whole world?” -Deanohdjes hung his head, while the people all were silent. Then, raising his head, -he said, “I can say nothing for 10 days.” So the council adjourned and met again in -10 days. Thereupon Deanohdjes said: “I will tell you my mind. Put this duty on Doonongaes; -make him head chief of all the world.” Doonongaes was delighted, but Tsodiqgwadon -said, “He is too mean a man for that; he is Sʻhodieonskon.” “If he is made head chief -of the world he will change,” replied Deanohdjes. “He who is most powerful in orenda -should be head chief,” said Tsodiqgwadon; “Doonongaes has not much power.” <span class="pageNum" id="pb334">[<a href="#pb334">334</a>]</span>“Well, you have more orenda than anyone else in the world,” said Deanohdjes, to which -Tsodiqgwadon retorted: “I do what the people wish. They said they were going to appoint -another chief, and I supposed they had found some one who is magically more powerful -than I am.” Then Tsodiqgwadon, addressing the meeting, said, “Take the person who -you think has the greatest orenda.” Some one then said: “Let us adjourn for 10 days, -for only our own people are present now, while others who are coming should be here. -Let Haiwanenqgwi<a href="#n235" id="n235src" class="noteRef">235</a> be sent to all the people of every kind in the world to notify them of the council.” -Accordingly he was sent, and the council was adjourned. After going all over the world, -as he thought, he came back. “Have you been everywhere?” asked Tsodiqgwadon. “Yes; -the world is not so large that I had need of many days to visit all its parts,” replied -Haiwanenqgwi. “Have you found every known people?” was asked him. “Yes, excepting -one; I have not seen these,” he answered. “Who are they?” asked Tsodiqgwadon. “The -Dagwanoenyents,” Haiwanenqgwi said. “Oh! did you not go to Gaha Gastende,<a href="#n236" id="n236src" class="noteRef">236</a> where the high rocks are in the east?” inquired Tsodiqgwadon. “No; I thought no one -lived there,” he replied. “Well, you must go there, for that is the place where the -Dagwanoenyents live,” declared Tsodiqgwadon. -</p> -<p>Haiwanenqgwi started again. On reaching the foot of the mountain he met some of the -Dagwanoenyents, who roam all over the region of Wind Cliff, and to them he said, “I -have come to notify your people that a council is to be held at Broken Land in 10 -days from now.” The chief answered, “You stay here until I call a meeting, so you -can tell all the people, for if I should deliver the message they might not believe -me.” So saying, he went on the mountain to a place where these people always held -their meetings; it was a smooth place without trees or grass. Soon the people began -to appear, and when all had come, there were hundreds and hundreds of them. Haiwanenqgwi, -rising, said, “I have come to notify your people that a council will be held at Broken -Land 10 days hence and that you must all be present.” In response all said, “We will -be there at the appointed time.” Then the meeting adjourned and all went home. When -Haiwanenqgwi returned to his home Tsodiqgwadon asked him, “Have you now notified all -kinds of people?” He replied, “Yes; all those whom I have ever seen.” Thereupon he -was asked, “Have you notified the Stone Coats?” To which he answered, “No; where do -they live?” Tsodiqgwadon told him, saying: “They live on Gahsgwaa Tgawenot,<a href="#n237" id="n237src" class="noteRef">237</a> far off in the west. After you have been there go to an island in a southerly direction -therefrom called Othegwenhdah Tgawenot;<a href="#n238" id="n238src" class="noteRef">238</a> there you will find other people. Thence you must go in a southeasterly direction -until you come to Oosah Tgawenot.<a href="#n239" id="n239src" class="noteRef">239</a> The people of this island are called <span class="pageNum" id="pb335">[<a href="#pb335">335</a>]</span>Gaisonhe.<a href="#n240" id="n240src" class="noteRef">240</a> Thence go southward again and you will come to Nitgawenosatieha,<a href="#n241" id="n241src" class="noteRef">241</a> where the Djinonhsanon<a href="#n242" id="n242src" class="noteRef">242</a> people live. Just beyond Nitgawenosatieha you will find Tgawenogwen,<a href="#n243" id="n243src" class="noteRef">243</a> where the Onowehda<a href="#n244" id="n244src" class="noteRef">244</a> people dwell. Be sure to notify all the people on these islands. Then go toward the -east and you will reach a large island, on which you will find the Djisdaah people; -this island is called Djisdaah Tgawenot.<a href="#n245" id="n245src" class="noteRef">245</a> Thence go northward and then return here as soon as possible. Do not delay on the -way.” These were the instructions of Tsodiqgwadon. Haiwanenqgwi, answering, “Very -well,” started westward. -</p> -<p>When he came to the end of the earth at the west he remarked to himself, “What shall -I do to reach Gahsgwaa Tgawenot?”<a href="#n246" id="n246src" class="noteRef">246</a> Then he quickly assumed the form of a snake, and, going into the water, swam about -half way to the island, when loud thunder and vivid lightnings made him halt, whereupon -he said, “I think that Hinon wants to kill me, so I will change myself into a Hahnowa.” -As soon as he had become a Hahnowa, Hinon stopped his threatenings, and the sky cleared -off, and everything became as bright as ever. He reached the Gahsgwaa Tgawenot, or -Stone Island, when he again assumed the form of a man. Going on, he met a person to -whom he said, “I have come to notify your people that we are going to have a great -council at Broken Land 10 days from now.” “Well, where is your wampum?” he was asked. -“I have none,” said Haiwanenqgwi, who asked in turn, “Where is your chief?” “Go westward,” -he was told, “and you will come to a large opening in the rocks—there you will find -our chief.” He came to this opening, and on looking in, saw a very old man sitting -there. As soon as he stopped at the edge of the opening, the old man, looking up, -said, “What do you want here?” Haiwanenqgwi replied, “I have come to notify you that -our people will hold a great council at Broken Land, and that our head chief sends -for you to come there in 10 days from now.” “Very well, I will come with all my people,” -answered the old man. -</p> -<p>Assuming the form of a Hahnowa, Haiwanenqgwi now went over the water until he came -to the next island, which was called <span class="corr" id="xd30e5831" title="Source: Othegwenhda">Othegwenhdah</span> Tgawenot. Here he assumed the form of a man, and going to the chief, whose name was -Hoonkgowanen,<a href="#n247" id="n247src" class="noteRef">247</a> he said, “I have come to invite you to a great council, which is to be held at Broken -Land in 10 days.” The chief replied, “Very well; we will be there on time.” -</p> -<p>Then Haiwanenqgwi, again assuming the form of a Hahnowa, went over the water to Oosah -Tgawenot.<a href="#n248" id="n248src" class="noteRef">248</a> At this place he found Shayades,<a href="#n249" id="n249src" class="noteRef">249</a> the chief of the people who dwelt there. To him Haiwanenqgwi gave the invitation -to be at the great council at Broken Land in 10 days, and then he went on to Nitgawenosatieha. -Soon he met some men who took him to their chief, whose name was Deanohsgwis.<a href="#n250" id="n250src" class="noteRef">250</a> <span class="pageNum" id="pb336">[<a href="#pb336">336</a>]</span>Having given him the invitation, the chief accepted it, saying, “We will go to the -council.” -</p> -<p>Haiwanenqgwi next went to Tgawenogwen.<a href="#n251" id="n251src" class="noteRef">251</a> Changing himself into Onowehda,<a href="#n252" id="n252src" class="noteRef">252</a> he stood around for a time, but, not seeing anyone, mused to himself: “When shall -I be able to see these people? It must be that I have missed the place.” But as he -stood waiting, some of the people appeared. He learned that they dwelt in the ground, -and that their chief’s name was Hononhengwen.<a href="#n253" id="n253src" class="noteRef">253</a> On receiving the invitation, the chief promised in the name of his people to go to -the great council at Broken Land. -</p> -<p>Then Haiwanenqgwi went to Ganehdaiikhon Tgahadayen<a href="#n254" id="n254src" class="noteRef">254</a> Tgawenot, where the Degatengowa<a href="#n255" id="n255src" class="noteRef">255</a> people lived. There he saw one of the men standing in the air, at which he wondered -what he was standing there for, concluding at last that this man must be possessed -of the most powerful orenda to be found on the island. Soon a person came to him and -conducted him to the chief, to whom he announced the invitation to the great council -at Broken Land. The name of this chief was Henhgadji.<a href="#n256" id="n256src" class="noteRef">256</a> The invitation was willingly accepted. -</p> -<p>Haiwanenqgwi now went to Djisdaah Tgawenot,<a href="#n257" id="n257src" class="noteRef">257</a> where the Djisdaah people lived. There he assumed the form of one of these people. -Having met a man, he said to him, “I have come to notify you of a great council to -be held in 10 days at Broken Land.” But the man told him that he must go to the chief. -“Well, take me to him, then,” he replied. “Go straight ahead,” was the answer; “you -will find the lodge yourself, for I can not go with you.” So Haiwanenqgwi went along -farther and soon came to a lodge in which sat an old man, large and solemn in appearance; -this was the Djisdaah chief. When he drew near, the old man, raising his head, said -“Well, what news do you bring?” “I bring an important message to you and your people,” -he answered. “Oh! wait then. Let me get some tobacco and light my pipe.”<a href="#n258" id="n258src" class="noteRef">258</a> So saying, he took a large bunch of oak leaves—these were his tobacco—and beginning -to chew them, he said, “Now, I am ready to listen to your message.” Thereupon Haiwanenqgwi -gave him the invitation to the great council. The chief, whose name was Hodehondasiowanen,<a href="#n259" id="n259src" class="noteRef">259</a> said, “We will be there at the appointed time.” -</p> -<p>Haiwanenqgwi then ran homeward all night, reaching Broken Land in the morning. Once -there he declared, “I have now visited all the peoples on the earth.” But Tsodiqgwadon -asked, “Have you visited Gaasyendietʻha<a href="#n260" id="n260src" class="noteRef">260</a> yet?” “No, I do not know where he lives,” he replied. “You must, however, go to him. -Bring me an arrow,” said Tsodiqgwadon. The arrow having been brought, Tsodiqgwadon -split the head, and after making Haiwanenqgwi small, placed him in the head and closed -it, fastening it securely. Then Tsodiqgwadon said to the arrow: “I want you to go -to the place where Gaasyendietʻha dwells. There you will find a Great Rock of white -chert or flint, <span class="pageNum" id="pb337">[<a href="#pb337">337</a>]</span>which is red-hot; under this stone is a cavern in which Gaasyendietʻha lives. This -rock is on the edge of the Blue Sky, where it meets the waters, just where the sun -sets. Gaasyendietʻha carries this stone with him when he travels in winter so that -he can break the ice as he goes; it is called Gaonhiahge Tgastendeh.<a href="#n261" id="n261src" class="noteRef">261</a> There is no earth there; only stone. I want you to go directly to the Rock in the -Blue Sky.” Then stringing the bow, he shot the arrow westward. The arrow, now alive, -went flying through the air until it came to the end of the sky, where it saw the -Rock in the Blue Sky. On coming down it struck the hot rock. The man who lived under -the rock said, “Something has come down on my ball,” and pushing off the hot rock, -he came forth. Thereupon Haiwanenqgwi, coming out of the arrowhead, said to Gaasyendietʻha, -“Tsodiqgwadon sent me to ask you to be present at a council to be held in nine days -from now at Broken Land.” “What is the council for?” asked the host. “To appoint a -new chief for all the people under the Blue Sky,” came the reply. “Very well,” said -he, “I will go.” Gaasyendietʻha asked, “How did you come, for I have never known any -man to be able to come up to the Rock in the Blue Sky before?” “Oh! I came in the -arrow,” answered his visitor. “Well, then, I must send you back in the same manner,” -replied Gaasyendietʻha. “All right; I will have to return that way,” said Haiwanenqgwi. -In picking up the arrow Gaasyendietʻha found that its head was split, so seizing Haiwanenqgwi -and shaking him to reduce his size, he was finally able to reinsert him in the arrowhead, -wherein he carefully secured him. Having done this, he cast the arrow eastward and -it flew away. In a short time it came down at the feet of Tsodiqgwadon, who had not -moved from that place since he had shot the arrow westward. When Haiwanenqgwi came -forth he was asked, “Have you notified all the people now?” He replied, “Yes; I have, -so far as I know, notified all the peoples under the Blue Sky.” But Tsodiqgwadon declared: -“No; you have not; there are a large number yet who have not been notified of the -great council. You must now go eastward to the place where Tkwendahen Niohsiowesiohden<a href="#n262" id="n262src" class="noteRef">262</a> lives. This place is situated on an island called Gaahgwa Tgawenot,<a href="#n263" id="n263src" class="noteRef">263</a> which is located just where the sun rises. The chief of this place is called Djahgwiyu.<a href="#n264" id="n264src" class="noteRef">264</a> When you have performed your errand here you must go northward until you find another -island, which is called Ohnonqgon(t)<a href="#n265" id="n265src" class="noteRef">265</a> Tgawenot. The name of the chief of the people who dwell here is called Djihtkwahen -Niothwahasyohden.<a href="#n266" id="n266src" class="noteRef">266</a> When you have finished your errand here you must go northeastward, and you will reach -an island which is called Gainhdoya<a href="#n267" id="n267src" class="noteRef">267</a> Tgawenot; and the name of the chief who lives on this island is Djihtkwahen<a href="#n268" id="n268src" class="noteRef">268</a> Haos. After you have notified him, take a westerly course, visiting an island which -is called Hahnowa<a href="#n269" id="n269src" class="noteRef">269</a> <span class="pageNum" id="pb338">[<a href="#pb338">338</a>]</span>Tgawenot, and on which all kinds of Hahnowa people live. The name of their chief is -Honohtsagagiyit.<a href="#n270" id="n270src" class="noteRef">270</a> After giving him your message you must go northward to Ohneqsah<a href="#n271" id="n271src" class="noteRef">271</a> Tgawenot, where all kinds of Sowekshohon<a href="#n272" id="n272src" class="noteRef">272</a> people live, the name of whose chief is Hahnyahses,<a href="#n273" id="n273src" class="noteRef">273</a> who is of the Awaeh<a href="#n274" id="n274src" class="noteRef">274</a> people; and when you have delivered your message to all these people, thence start -southwestward and return home.” -</p> -<p>Haiwanenqgwi then set out for Sun Island. There he saw after a while one of the Djahgwiyu<a href="#n275" id="n275src" class="noteRef">275</a> people coming toward him, whereupon he thought: “What can this mean? Is the world -going to burn up?” But soon he saw that it was Tkwendahen<a href="#n276" id="n276src" class="noteRef">276</a> Niohsiowesiohden himself, who said, “What have you come for?” Haiwanenqgwi replied, -“Oh! Tsodiqgwadon, the chief of the world, has sent me to notify you and your people -of a council to be held at Broken Land in eight days from now.” “Very well; we will -be there,” declared Tkwendahen Niohsiowesiohden. -</p> -<p>Then Haiwanenqgwi went to Ohnonqgon(t) Tgawenot, and after that he reached Gainhdoya -Tgawenot. When he arrived there he saw five men fishing. For a while he stood watching -them, thinking, “What beautiful belts these men have.” When they saw him coming they -threw reeds<a href="#n277" id="n277src" class="noteRef">277</a> at him to bewitch him, to make him sore, and to cause him to swell up. When the reeds -pierced his body, at once he began to swell and to suffer great pain. At last, to -escape from them, he leaped into the water, where he remained until the pain was gone, -and then, coming out, he said to these men: “Be quiet! I have not come to harm you, -but I have been sent to you to notify you that there will be a great council at Broken -Land eight days from now, and that Tsodiqgwadon wishes to have you come.” In reply -these men said, “Well, we must first go to tell our chief before we can give you an -answer.” When the chief was told of Haiwanenqgwi’s mission he promised faithfully -to be present with his advisers. -</p> -<p>Haiwanenqgwi went next to Hahnowa Tgawenot, where he delivered his message, and then -he retraced his steps homeward. Having arrived there, Tsodiqgwadon asked him, “Have -you now notified all the peoples of the world?” “Yes; I have notified all,” was his -reply. “No; you have notified only half of the tribes of men. You must now go up to -the Land in the Blue Sky, called Gaonyahge<a href="#n278" id="n278src" class="noteRef">278</a> Diyoendjadeh, and you must go in a southerly direction. This land is very high, and -you can not get there until orenda for that purpose is given you. The Sʻhadahgeah<a href="#n279" id="n279src" class="noteRef">279</a> people dwell in that land, the name of whose chief is Odahnoqgwiyah<a href="#n280" id="n280src" class="noteRef">280</a> Haos. You will tell him first, and then go westward, where you will find seven<a href="#n281" id="n281src" class="noteRef">281</a> men living on the clouds; these seven men are Hinon people. The elder one and chief -of these people we call Shedwaqsot.<a href="#n282" id="n282src" class="noteRef">282</a> After you have <span class="pageNum" id="pb339">[<a href="#pb339">339</a>]</span>given your message to these seven men, you must go straight up until you reach the -central part of the Blue Sky, and directly above the Blue Sky you will find a man -whose name is Hahasdensyowanen.<a href="#n283" id="n283src" class="noteRef">283</a> And when you have told him your message come straight down to the ground. Directly -under the door in the center of the Blue Sky you will find an opening in the earth. -In this opening you will find an Odonseh<a href="#n284" id="n284src" class="noteRef">284</a> man, whose name is Shagoewatha;<a href="#n285" id="n285src" class="noteRef">285</a> notify him also. A short distance from this opening you will see a high rock, on -which you will find the tallest of men, whose name is Sʻhagodiyoweqgowa.<a href="#n286" id="n286src" class="noteRef">286</a> You must summon him, too. Thence go farther along the rocks, and you will reach the -dwelling place of the chief Ganiagwaihegowa.<a href="#n287" id="n287src" class="noteRef">287</a> You must notify him also, and then you must return here.” Tsodiqgwadon gave Haiwanenqgwi -a small piece of a substance which resembled flesh, and which possessed great orenda. -In giving it to him, Tsodiqgwadon said, “When you desire to use this, you must chew -it,” adding further directions as to the manner of its use. -</p> -<p>Placing this mysterious substance in his mouth, Haiwanenqgwi at once mounted higher -and higher. In a very short time he had reached the Land in the Blue Sky. When he -arrived there he looked around, and while doing this Sʻhadahgeah saw him, and an Oqtcihgah<a href="#n288" id="n288src" class="noteRef">288</a> Ongwe asked him whence he came. “Oh! I came from below,” was the answer of Haiwanenqgwi. -“How did you get up here?” was asked him. “I walked on the air,” he answered; “and -I have come to notify you that there will be a great council at Broken Land to be -held seven days from now. You must all come.” -</p> -<p>Thence Haiwanenqgwi went westward, passing through the air, and soon came to a lodge -situated on a cloud. Entering the lodge, he saw therein seven men of the Hinon people, -who were all smoking, so the lodge was filled with smoke. He gave his message to the -elder man, whose title was Shedwaqsot, and who assured him that they would all go -to the council. -</p> -<p>From that place Haiwanenqgwi went straight to the middle of the Blue Sky, where there -was a door. Passing through this, he saw an old man sitting there, whose name was -Sadjawiski;<a href="#n289" id="n289src" class="noteRef">289</a> he also was smoking. Haiwanenqgwi said to him, “I came to notify you of a great council -to be held at Broken Land seven days from now.” “Very well; I will go,” said the old -man. “I have been waiting a long time for you, because I knew that you were coming -and knew what your message would be. My brother, Shagoewatha,<a href="#n290" id="n290src" class="noteRef">290</a> knows that you are coming to see him, too. Wait a few moments; a man<a href="#n291" id="n291src" class="noteRef">291</a> will pass here soon; tell him too of the council.” Soon a man came on the run from -the east; when he arrived where the old man was he stopped. This man was Odjisdanohgwah,<a href="#n292" id="n292src" class="noteRef">292</a> but the people whence Haiwanenqgwi came call him Gaaqgwaah,<a href="#n293" id="n293src" class="noteRef">293</a> for he gives light to the <span class="pageNum" id="pb340">[<a href="#pb340">340</a>]</span>world. In reply to the invitation to attend the council he said, “It is well; I will -attend,” and continued on his journey; he did not seem to care for Haiwanenqgwi or -for Sadjawiski. -</p> -<p>Now Haiwanenqgwi came to an opening directly under the door in the Blue Sky, far down -into which he went. There he saw an old man called Shagoewatha, to whom he said, “I -have come to notify you of the great council to be held at Broken Land in seven days -from now.” The old man replied, “It is well; I will attend it.” -</p> -<p>Next Haiwanenqgwi went up and notified Sʻhagodiyoweqgowa, who said in reply, “I have -been wishing for a long time to meet all kinds of people, so I will surely go.” Later -Niagwaihegowa<a href="#n294" id="n294src" class="noteRef">294</a> also promised to be at the great council at the appointed time. -</p> -<p>Now Haiwanenqgwi went home feeling quite happy, thinking that he had completed his -task. But when he reached home, Tsodiqgwadon asked him, “Have you now notified everybody?” -He replied, “Yes; so far as I know.” “No; you have not. You must go to another country, -situated directly east of this, which is a great island on which are many people,” -declared Tsodiqgwadon. “It is well,” said Haiwanenqgwi (who did not desire to go, -although he could not help doing as he was commanded); “I will rest tonight and start -in the morning.” “You may do so,” added Tsodiqgwadon. -</p> -<p>Early the next morning Haiwanenqgwi started, walking on the ground, but when he came -to the water at the end of the earth he walked on the air until he arrived at Tgawenosdenh,<a href="#n295" id="n295src" class="noteRef">295</a> where he saw many kinds of people, whom he notified, and then returned home. On his -arrival there, Tsodiqgwadon asked him, “Are you now through with your task?” “Yes,” -replied the messenger. “No; you have not yet finished your work,” declared his questioner. -“You must go to Othowege,<a href="#n296" id="n296src" class="noteRef">296</a> where the chief Hathogowa<a href="#n297" id="n297src" class="noteRef">297</a> dwells, in the far regions of the north. You will have to travel on the air in order -to go there and return in one day.” -</p> -<p>So Haiwanenqgwi went on the air until he reached Othowege, which was a very cold place, -for the wind was blowing and the snow was falling all the time. Hathogowa, the chief, -was naked (he looked like a human being), and there were a great number of the Otho<a href="#n298" id="n298src" class="noteRef">298</a> people. Haiwanenqgwi delivered his message to all. In reply to the invitation they -said, “It is well; we will go to Broken Land.” -</p> -<p>Haiwanenqgwi thence returned home. When he arrived there Tsodiqgwadon said to him, -“You are not yet through with your task.” “Well,” replied the messenger, “I will wait -until tomorrow, for I am so tired that I can not start today.” So then next morning -Tsodiqgwadon gave him further instructions, saying to him: “I want you to go to Onenonhge,<a href="#n299" id="n299src" class="noteRef">299</a> where Dedioshwineqdon<a href="#n300" id="n300src" class="noteRef">300</a> lives. To get there you must go directly to the southern end of the earth.” -<span class="pageNum" id="pb341">[<a href="#pb341">341</a>]</span></p> -<p>The messenger started, following the course indicated. At last he found a beautiful -country, which was very warm and full of flowers, and he saw there a large number -of people who looked like Ongwe Honwe.<a href="#n301" id="n301src" class="noteRef">301</a> He gave them his message. “It is well,” they said; “we will attend the council.” -</p> -<p>When Haiwanenqgwi reached home he declared that he was not able to go anywhere else. -Thereupon Tsodiqgwadon, laughing, said to him, “Now, my friend, your work is done.” -</p> -<p>When the 10 days were expired all the people from all parts of the world came in great -numbers—from the four quarters and from above and from below—from the east and west, -north and south. They gathered about their several stations around the great council -fire. At noon, when the sun was high in the blue sky, Tsodiqgwadon arose and asked, -“Are you, the peoples of all the world, now present?” They answered him in chorus, -“We are present.” Thereupon Tsodiqgwadon said: “I will tell you what this council -is called for. A chief of all the peoples dwelling above and below is to be chosen, -and it is for you to select one.” Now the tribes of people talked among themselves -and one with another; but Tsodiqgwadon sat still, listening to what was said. They -talked until night and then they talked all night. They remained a whole year, talking -day and night. At the end of the year they chose Gaasyendietʻha<a href="#n302" id="n302src" class="noteRef">302</a> as chief of all the people of the world above and below. All agreed to this choice, -and Gaasyendietʻha himself was willing. When this was done they had to select a second -chief. Another year was passed in talking. Tsodiqgwadon sat in the midst of the vast -throng, listening all the time. At last Hinon was chosen as the second chief. Then -Tsodiqgwadon said, “Who shall be chief of each locality?” Then each tribe sat together, -talking among themselves. The first to complete their deliberations were the Stone -Coats,<a href="#n303" id="n303src" class="noteRef">303</a> who chose Ongwe Hanyos,<a href="#n304" id="n304src" class="noteRef">304</a> one of their own people. The Ongwehonwe were the next; they chose one of their principal -men, and the other peoples chose the same chiefs as they had before. Tsodiqgwadon -was chosen chief of the Snake People only. The council then closed and all went to -their homes. -</p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd30e2680"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e2680src">1</a></span> The superior figures refer to notes on pages 791–812. <a class="fnarrow" href="#xd30e2680src" title="Return to note 1 in text.">↑</a></p> -</div> -<div id="xd30e3298"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e3298src">2</a></span> Woodworker and Long-Tooth. <a class="fnarrow" href="#xd30e3298src" title="Return to note 2 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div class="div1 chapter"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">LEGENDS</h2> -</div> -<div class="divBody"> -<div id="s59" class="div2 section"><span class="pageNum">[<a href="#xd30e1078">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">59.</span> <span class="sc">Genonsgwa</span><a href="#n305" id="n305src" class="noteRef">305</a></h3> -</div> -<div class="divBody"> -<p class="first">Once there was a village in which it was the custom of the people to fight a great -deal, for they were very warlike. A strange boy came to this village; he was small -and perhaps 4 years old. No one knew whence he came. He could do nothing for himself, -but he wandered around the village, staying here and there in the several lodges. -First one family then another would keep him for a little while. The people did not -care much for him, nor pay much attention <span class="pageNum" id="pb342">[<a href="#pb342">342</a>]</span>to him. Finally he grew to be a young man. There was at this time a good deal of talk -among the people about getting up a party to go on the warpath. At last 20 men were -found who were willing to go. This young man, hearing about the party, asked permission -to go, too. He asked one and then another, but all refused his request. Thereupon -he said: “I do not care. I will go anyhow.” He was so peculiar that no one really -liked him. -</p> -<p>The 20 warriors started and he went along with them. When night came, fires were built; -there were two men at each fire, but the boy built a fire for himself. Several days -passed in this way. One night, however, when all were asleep, the young man had a -dream. A man appeared to him, who said: “I have come to warn you that if you do not -change your course somewhat you shall all perish tomorrow at noon. Tell this to the -headman of the party and urge him to change his course.” They were then going northward. -The boy told his dream the next morning to the headman, who scolded, saying: “I did -not want this fellow; he is nothing but a hindrance, nothing but a coward. We have -come to meet an enemy. Why should we turn back even if we know there is one in our -path?” So, after eating their morning meal, they continued northward, paying no heed -to the warning in the young man’s dream. -</p> -<p>When the sun was near the middle of his path across the sky, the party, which was -going in Indian file, noticed that the headman stopped, then the next one, then the -next. The boy, who brought up the rear, found that they were looking at a track, saying: -“It is Ganiagwaihegowa, which always kills the people it meets. Its magic power is -so great that the instant anyone looks at its tracks, no matter how far off, Ganiagwaihegowa -knows it, and returns to destroy that person.” As the boy listened, he said: “I am -very anxious to see this bear. I have never seen such a thing.” The men said, “You -do not want to see so terrible a thing;” but he insisted. The chief said: “If this -is really your wish, you must not follow us. We shall turn off here and go in a different -direction, and you can go on northward; but if you meet this bear you must run in -some direction, some course different from ours.” They tried to make him go with them, -but he would not do so. -</p> -<p>Breaking a small tree that stood near, the young man hung his bundle in the crotch; -then he went on. Soon he saw a tremendous object ahead of him; when near it, he recognized -it as a great bear, sitting on the trail, with its back toward him. Creeping up, the -young man stood looking at it. It had no hair on its body, only a little on the end -of its tail.<a href="#n306" id="n306src" class="noteRef">306</a> He struck it with his arrow, whereupon the bear rushed after the youngster, who ran -away. The bear drew so near as they ran that the youngster could feel its breath. -Now he dodged from tree to tree, then, darting off straight, he ran on <span class="pageNum" id="pb343">[<a href="#pb343">343</a>]</span>swiftly, with the bear close behind him, until he came to a stream which looked very -deep. They two could just jump over it. So the youngster sprang across, and the bear -leaped after him. Then the youngster sprang back to the other side and the bear did -the same. Thus they jumped across many times. Now as the young man ran he felt that -his strength was growing greater, while he saw that that of the bear was failing. -Seeing the bear failing fast, the youth, making a great loop, sprang once more across -the stream, with the bear after him. Then he made a loop on the other side, and on -going across the river, he saw the bear still weakening. Pursuing the same course -once again, he passed the bear about the middle of the stream—he going one way, and -the bear the other. The bear did not follow by sight but by scent alone. Lastly, the -bear did not cross the stream, but followed all the boy’s tracks. Now, the beast had -failed so much that the youth was just behind it as it kept tracking him. As the bear -almost failed in trying to jump across the river, it scrambled to get a footing. Then -the boy shot from the bank behind, the arrow entering the middle of one of the animal’s -forefeet.<a href="#n307" id="n307src" class="noteRef">307</a> At this the great bear scrambled to the bank; then reeling from tree to tree, it -staggered and fell. Rising again, the beast struggled for a time, but at last it rolled -over dead. -</p> -<p>The young man left the bear’s carcass after he had taken three hairs from its “whiskers” -and one tooth out of its mouth. Then going back to the spot where he had left his -bundle and getting it, he followed the trail of the twenty men. Running fast, he overtook -them, whereupon he said, “I have killed Ganiagwaihegowa, of which you were so much -afraid.” They were naturally greatly astonished, for no man had ever been able to -kill this creature, so they said: “If he has done this, he must have great orenda. -Let us go back and see.” So they turned back, and after traveling until sunset they -came to the place where the body of Ganiagwaihegowa lay. They saw that it was of enormous -size, and said: “We will burn up the body; we will keep up the fire all night until -it is burned. Then each man shall take a little of the ashes and a few of the bones, -just enough for medicine to give him its magical power.” After the fire had gone out, -the men went to sleep; in the latter part of the night they stirred the ashes with -sticks until each found a piece of bone. The chief said: “You must be very careful -about taking the remnants of this bear. Let each one before taking up his bone say -what gift he wants, what power he desires.” Most of the men desired to be good hunters -and brave warriors and some to be fast runners. One man said, however, “I want to -be admired by all women.” -</p> -<p>The things the young man had chosen were good for every purpose, but he did not let -the others know that he had taken anything. The headman said, “We will go on in the -same direction; that is, toward the north.” The men had changed their opinion of the -<span class="pageNum" id="pb344">[<a href="#pb344">344</a>]</span>young man; they now looked on him with respect as a person of great magical powers. -The party traveled many days. -</p> -<p>One night they camped and lay down to sleep. The young man dreamed again, and his -dream said: “Tomorrow at noon you will meet an enemy of greater number than your own -party, and among them will be a very large man of great magic power; he is so much -larger than the rest that you will easily know him. You must all fight him. If your -party does not believe you, when you tell the dream to them, do not mind that, but -keep on in the same direction you are going, and at noon they will know the truth. -When you see the enemy let every man hang up his bundle; let no one keep his bundle. -Then begin to fight, and keep on until you conquer.” In the morning the young man -did not tell his dream. He thought that it was useless to do so. They started on after -eating their morning meal. When the sun was well up in the sky, they saw a bear get -up, stretch himself, and look at them, saying, “We have now met, and we shall get -what we want.” Thereupon the bear turned and disappeared. It was evidently one of -the enemy, who had come to warn them. The headman talked to his men, saying that the -enemy was probably near, and that they should be of good courage, and that they would -conquer the enemy. So they went on. Before very long they saw the enemy, and the enemy -saw them. A war whoop was heard; then the arrows began to fly. The young man said: -“Now let every man hang up his bundle on the tree.” After this was done, the fight -began. The young man, remembering his dream, watched for the large man. Soon he saw -him, and noticed that he had a sort of medicine which he held up in front of his face -like a shield, a little to one side, to ward off the arrows. The young man also saw -that the man’s defense was larger<a href="#n308" id="n308src" class="noteRef">308</a> than the one he himself had (it was known that the smaller it was, the more power -it possessed), and the youth felt sure of success when he became aware of this fact. -(The magic power, or orenda, was born with the boy, as it was with all the Genonsgwas—a -tiny hand to be put in the palm of his own hand.) Just at that moment the large man -of the enemy, discovering the young man, said: “You will get what you deserve now, -you Stone Coat. I will kill you, and thus punish you (for treachery).” They watched -each other, paying no attention to the rest of the people, for each was eager to kill -the other, but they could not hit until they came hand to hand. They began to strike -with clubs and made a terrible fight. -</p> -<p>Finally, the young man, snatching the stranger’s club, hurled it away and threw him -down. When the enemy saw their chief man overpowered, they began to run. The youth -kept on until he had killed the big man. A large number of the enemy were killed, -but not one of the 20 men was injured. Having piled up the dead of <span class="pageNum" id="pb345">[<a href="#pb345">345</a>]</span>the enemy, they burned them. The victors secured a great string of scalps (the big -man was not a Genonsgwa; he was merely a very large and strong man with magical powers). -</p> -<p>The warriors now had great respect for the young man, and when they came home and -told everything, the respect of the people increased so that he was made a chief. -The people thought of him as a Genonsgwa, though he did not look like one; they remembered -only the big man’s words. -</p> -<p>Now, another expedition was spoken of and many volunteered, but only 30 were taken, -for that was as large a party as was required. All were ready. The women had provisions -prepared for them. Starting out, they went toward the north, as before. -</p> -<p>On the third night the young man, now a chief, dreamed that some one came to him, -saying: “Tomorrow night when you camp the enemy will be camped near by, and you will -discover each other. (It was not the custom of Indians in those days to attack in -the night, but always just at daybreak.) Now be you ready, all of you, as soon as -daylight is dawning and attack the enemy. Be sure that <i>you</i> attack and not <i>they</i>.” The next morning Stone Coat, the chief, told his dream (he knew the warriors believed -him then) word for word. That night when they camped, they discovered the enemy not -far away, also arranging a camp. During the night few of the warriors slept, for they -felt anxious, and some were afraid of an attack, though it was not the rule to attack -in the night. -</p> -<p>Toward day the chief told all to get ready. When light was dawning they started. On -stealing up they saw that the enemy also were making ready, whereupon Stone Coat told -his men to make a circle around the camp, saying at the same time, “When we are almost -around I will raise a whoop; then let all give the war cry and attack.” The chief -discovered that the enemy had a warrior among them, who was a larger man than the -others, and saw that he had a shield to ward off arrows. Noticing that it was about -the same size as his own, he said to the men, “You must fight desperately, for I do -not know how we shall come out.” The headman of the enemy shouted to him: “You are -among these men; you are a Stone Coat! I am determined to kill you.” (The big man -had no name. The chief did not hold up his shield.) As they came nearer and nearer -and finally met, the chief and the big man first used their peculiar clubs. Then they -grappled, and the chief of the 30, seizing his antagonist, pulled out his arm,<a href="#n309" id="n309src" class="noteRef">309</a> which he threw away; but immediately it flew back. The man in turned pulled off the -chief’s arm, hurling it away, but it flew back to its place and it was as it was before. -While they fought, the shouting of the enemy died away; once in a while there was -a shout and it could be known from the sound that the people were being killed. Now -the chief pulled <span class="pageNum" id="pb346">[<a href="#pb346">346</a>]</span>off the man’s head and tore off the flesh; then he kept kicking away the pieces as -they came back. It so happened that if the fragments of flesh could be kept away until -cool, their strength died, so that they could not come back. Hence the chief continued -to fight in this manner until at last he killed the big man. When the fight was over, -and the few of the enemy remaining had run away, only 15 of the chief’s men were left, -as 15 had been killed. The survivors piled up the bodies, and this time they threw -earth over them, as so many of their own people were among the dead. Then all started -for home, where they remained a long time. -</p> -<p>When the chief had reached the prime of life he said: “I am getting well advanced -in years and delight in warfare. I want to have one more expedition, then I shall -be satisfied.” People volunteered to go and 40 were made ready, for that number constituted -as large a party as was wanted. These started, going toward the south. (The people -they fought with came from the south.) The young man had a dream, in which a man said: -“I have come to tell you that you are to have a difficult time, for a man will be -among the enemy who is very powerful, and I am unable to tell you whether you will -conquer him or not. Tomorrow at noon you will meet the enemy, and just before noon -an owl will come on your trail, saying, ‘Be ready; your enemy is at hand.’ Then you -can get ready to fight.” Having told his dream in the morning, they started on. Toward -noon they heard the hooting of an owl; it flew along their trail, and alighting on -a tree, said: “The enemy is near, and they have made this expedition to fight, as -you have. Then each of you will be satisfied.” The chief said: “Get ready immediately. -Hang up your bundles. I do not know how we shall come out if the man keeps on throwing -me; if he throws me twice, run.” While they were hanging up their bundles the war -whoop was given by the advancing enemy. Now, as the dream had foretold, the chief -saw the strong man, and realized that he was stronger than he was himself. As they -were nearing each other, the opposite side kept calling out: “We have come to destroy -you. You have destroyed all our other expeditions; now we will finish you.” The chief -and the strong man met and fought first with clubs. Then, clinching, they struggled -a long time. At last the chief was thrown; then the strong man struggled to keep him -down, but the chief, arising, threw his enemy, who barely touched the ground before -he was up again. The next time the chief was thrown his men began to run, but turning -to look, they stood watching the two men fight. They saw their chief’s arm pulled -off, but it flew back into place; then his head was thrown off, whereupon they saw -he was weakening; so some ran home, but five remained in hiding. The enemy began to -walk around, gathering up the pieces of the head, for they thought all the opposing -<span class="pageNum" id="pb347">[<a href="#pb347">347</a>]</span>party had run away. The five who were concealed saw them gather the flesh and limbs -of the chief, for now they had killed him. Then the five heard the voice of the enemy -saying, “We will hold a council and give thanks for conquering this man, who has destroyed -so many of our people.” So saying, they began to get ready to do this; they made a -circle and the pieces of the chief’s body were placed in the center. They were to -give thanks by singing the war song. A man rose and sang, and as he sang he went toward -the chief’s feet; when the song was ended he went to the head, saying: “You have been -conquered. We shall have peace now.” Then he struck the pieces of the chief’s body -with his club, saying, “Thus I will punish you.” At that moment the pieces flew together, -becoming the chief again, who, springing up, killed five persons, and then, lying -down, fell apart. Each one of the enemy said: “I think this man did wrong in wishing -to punish a warrior after he was dead;<a href="#n310" id="n310src" class="noteRef">310</a> this is why we have lost five of our men. We would better kill this man before he -brings us more bad luck<span class="corr" id="xd30e6125" title="Not in source">”</span>; thereupon they cut off his head. Then they sang the war song again, but no one raised -a club or other weapon against any dead man while they were gathering up the corpses. -Of the chief’s men 10 of the 40 got home. They said: “The friend whom we depended -on is killed, and we would better remain at home hereafter and only defend ourselves. -If our enemies desire to fight, they must come here to fight with us.” These people -lived in peace after that. -</p> -</div> -</div> -<div id="s60" class="div2 section"><span class="pageNum">[<a href="#xd30e1087">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">60.</span> <span class="sc">The Grandmother and her Grandson</span></h3> -</div> -<div class="divBody"> -<p class="first">An aged grandmother and her grandson lived by themselves in a lodge in the forest. -When the grandson had grown to be quite a large boy his grandmother said to him: “Here -are a bow and a quiver of arrows. They were formerly used by your uncle, who was killed -by a great witch. So take the bow and the quiver of arrows and learn to use them.” -</p> -<p>The next morning the grandmother said to her young charge: “Now, go out and try to -kill some birds. You may go as far as you like, but do not go northward.”<a href="#n311" id="n311src" class="noteRef">311</a> Then she gave him a breakfast of parched corn, which hunters were accustomed to eat, -for on such a meal they would not become hungry so soon as on any other kind of food. -Starting out, the young grandson went through the woods shooting birds. By the middle -of the day he decided to go home, feeling that his grandmother would be delighted -because he had killed so many birds for their meat. Having returned to his home, the -lad showed his grandmother the string of birds which he had killed. She was much pleased -with his success, and dressed the birds, pounded corn for bread, and made hominy, -in which she cooked the <span class="pageNum" id="pb348">[<a href="#pb348">348</a>]</span>birds. When these things were done they two ate their evening meal. -</p> -<p>The next morning the grandmother again gave her grandson parched corn to eat, and -when he had eaten she cautioned him once more against going northward. By the middle -of the day he had killed a larger string of birds than on the previous day, so he -went home to his grandmother. She greeted him at the doorway with the words, “I thank -you, grandson, for your success, for we are well off now and shall have plenty to -eat.” That night, however, she talked seriously with him, cautioning him in these -words: “My grandson, you must always hunt only to the southward from here. You must -never go to the northward, for many dangers lurk there which may cut us both off, -for you and I are the only persons of our family who are left from destruction by -sorcery. So if you are obedient and listen to my words of caution to you, we shall -probably live.” -</p> -<p>The next morning after his usual breakfast of parched cornmeal the grandson started -off. On that day he went farther away than on any previous days, and he saw many different -kinds of game, such as he had not seen before. While animals of a certain kind were -feeding he managed to get around in front of them, and taking good aim, he killed -one with an arrow. The rest of these animals escaped. He went up to the dead game -animal, and pulling out his arrow, cleaned it in the manner in which he had been instructed -by his grandmother. Then stripping off bark from a neighboring tree and tying the -game animal, so as to carry it the more easily on his shoulders, he started for home. -When he reached the doorway of his home, he said to his grandmother, “I have larger -game this time.” She was delighted with what he had brought home and thanked him for -his prowess, saying, “This is what is called Ohsoon.”<a href="#n312" id="n312src" class="noteRef">312</a> Having carefully dressed the game animal, the grandmother, after reserving part of -it for future use, cooked the remainder. When it was cooked they sat down together -and ate it, while the grandmother continued praising her grandson. -</p> -<p>The next morning she sent him off again, as she had done so many mornings before. -But he had to go a long way this day before he was able to find any game. By the middle -of the day, however, he again met with an Ohsoon, which he killed. Having secured -it to his body with a bark sling, he started for home, remarking to himself, “Oh! -how far away the game animals have gone from home.” -</p> -<p>As usual, the next morning he started off to hunt. But after he had gone a short distance -he began to think and wonder: “Why does grandmother forbid my going to the north? -Yet game is getting scarce in the south?” Finally he came to the conclusion that he -would then and there disregard the injunction of his grandmother. So he changed his -course to the northward. Soon he found a large <span class="pageNum" id="pb349">[<a href="#pb349">349</a>]</span>number of birds. But he had not gone much farther before he heard some one call: “Hallo, -nephew! I have caught you.” Looking up, he saw a man sitting on a resting place formed -of the tops of several trees, which had been drawn and tied together in a tuft or -sheaf of branches. There the man sat as if he were in a basket. “Well, my nephew,” -he continued, “what would you do if it should rain spears?” The young man replied, -“Oh! we should be very thankful for them, for we need some.” Then the young man ran -homeward as fast as he could. Having arrived there, grasping his grandmother by the -hand, he dragged her along with the remark, “Oh! grandmother, we must run and hide.” -She answered him, “Oh! my grandson, you have been to the north, where I told you not -to go.” But he pulled her along as fast as she could go, until finally they came to -a spring; leaping into this, they went along underground until they came to a rock. -There they sat down and silently waited a long time. At last the boy said: “I think -that the storm is over. Let us go home now.” When they reached home they found the -lodge leveled to the ground. The poor old grandmother said, “This, indeed, comes of -your going to the northward, where I told you not to go.” But the grandson coolly -remarked: “Never mind. Oh! grandmother, I will soon have a lodge here.” Then walking -around an area as large as he desired the lodge to be, he exclaimed, “Let a lodge -at once fill this space of ground.” Hardly had his words died away before a lodge, -complete in all its appointments, stood there. Then the grandmother and her potent -grandson entered it and they two lived in it, more comfortable than they were before. -</p> -<p>The next morning, after having eaten his breakfast of parched corn, the youth again -started off southward to hunt. But taking a circuitous course, he finally headed toward -the north, remarking to himself, “I had some fun with my uncle yesterday, so I must -go to see what he will say this time.” Soon he saw so many birds and was so much occupied -in killing them that he had <span class="corr" id="xd30e6155" title="Source: forgotton">forgotten</span> about the man in the sheaf of tree-tops. Suddenly he was halted with the challenge, -“Oh, nephew! I have caught you. What would you do if I should send a shower of stones?” -The youth replied, “We should be much pleased, for my grandmother often needs stones -for pounding her corn for meal.” So saying, the young man fled homeward. Having arrived -there, he grasped his grandmother by the arms and rushed her to the river, and then -up the river to the spring. The grandmother scolded him as they fled, saying, “Oh! -this is too bad, grandson; you have gone northward again.” Then she would weep bitterly. -At last, coming to the spring and descending into it, they crept along until they -came again to the rock under which they took shelter before. There they sat until -finally the youth said, “I think the storm is now over; let us go home.” On reaching -home <span class="pageNum" id="pb350">[<a href="#pb350">350</a>]</span>they found their lodge in ruins again. But the youth encouraged his grandmother with -comforting words and commanded the erection of another lodge as he had done in the -first instance. -</p> -<p>The next morning after he had eaten his parched corn, he started out again to hunt. -Taking a southward course for a time, he soon turned toward the north. As he went -along he soliloquized, “I shall not hunt, but I shall make it my business to catch -my uncle.” After going some distance farther, he called a mole, to which he said, -when it came to him: “I want you to take me to that tree yonder. You must go almost -up to the man who sits on it. After I shall have spoken to him, you must bring me -back to this place.” The mole at once agreed to aid him. By shaking himself the youth -reduced his size until he became as small as a flea; then he got on the mole. The -mole went to the foot of the tree indicated, whereupon the youth called out, “Oh, -uncle! I have caught you.” The man looked all around but saw nothing. Again the youth -shouted, “What would you do if a whirlwind should come?” The man pleaded, “Oh, nephew! -do not be so hard on me as that.” The youth replied, “Oh! I did not beg that way when -you asked me about spears and stones.” Then the mole ran back to the place where he -had found the youth, and the latter, assuming his natural size, ran home. Grasping -his grandmother’s arm, he rushed her to the spring. They both disappeared in its waters, -going to their shelter under the rock. The grandmother kept scolding her grandson, -saying, “It is too bad; you have been at the north again.” There under the rock they -sat until the youth had calmed the whirlwind, when they came up out of the water. -They found the trees uprooted and their lodge in ruins. But the youth soon had a lodge -in the place of the other by merely commanding his fetishes and walking around the -space of ground, as he had previously done. -</p> -<p>The next morning, after his usual preparations, the youth started out southward from -his home. When out of sight of the lodge he suddenly turned toward the north, with -the remark: “I must see my uncle. I find the trees are all uprooted, and it must be -that my uncle is buried under these fallen trees. So I can go to hunt in safety now.” -After keeping on his journey for some time he found a large number of partridges, -which he killed; then he started home. His grandmother was pleased to see him return -quietly with game. After laying aside his weapons he remarked: “Well, grandmother, -I have destroyed my uncle. He is no longer on the tree.” The grandmother replied, -warmly, “Well, you need not think that he was alone in the world. He has a brother, -who lives in a lodge farther north.” The youth made no reply, but resolved what he -would do in the matter. -<span class="pageNum" id="pb351">[<a href="#pb351">351</a>]</span></p> -<p>Early the next morning the young man ate his breakfast of parched cornmeal, after -which he started off, determined to find his other uncle, who lived in a lodge. Reaching -the place where the trees were uprooted, he found his first uncle dead. But he kept -on his course until he came to an opening in the forest, in which he saw a lodge with -smoke rising from the smoke-hole. Somewhat pleased, the youth said, “Well, I must -go over there and take a look into that lodge, for that must be the place where my -second uncle lives.” Going directly to the lodge and opening the door-flap, he peered -in, and said to an old man sitting inside, “Well, uncle, I have come to visit you.” -The old man calmly replied: “Come in, nephew. I have a rule which all who come here -to visit me follow; that is, that we must run a race across this field and back again. -We bet our heads on this race.” The youth answered, “Well, if that is your rule, we -will run the race at once.” So they went out of doors. Drawing a mark across the opening, -the old man said to the youth: “We will run to that red post over there at the end -of this opening. If I can get back and across this line first I will cut off your -head; but if you return and cross it first you shall cut off my head. So be ready.” -At the line they stood side by side; then the old man shouted, “Now, go!” They were -off instantly and ran to the post. When halfway back to the line the youth suddenly -fell to the ground, a sharpened deer’s horn having pierced his foot.<a href="#n313" id="n313src" class="noteRef">313</a> He sat down to pull it out. Having pulled it out, he threw it far ahead, and it came -down right in the path of the old man, who had made considerable headway while the -boy was sitting down. Now the old man, stepping on the horn, fell to the ground. While -he was pulling out the horn, the youth, passing him, crossed the line ahead of the -uncle, saying, “Oh, my uncle! I have won the race.” The uncle disputed this, but when -he found that it was of no use he begged for another smoke, but the nephew refusing -him, he subsided. The youth took out of his pouch a sharp flint knife and, seizing -his uncle’s hair, cut off his head. Dragging the body into the lodge, he burned both -lodge and body. As the fire died out the old man’s head burst and out of it flew an -owl. Then the youth went home and told his grandmother what he had done. But she replied, -“You still have a third uncle, who is also a great sorcerer.” -</p> -<p>The next morning the youth started off again, this time to visit his third uncle. -On his way he passed the uprooted trees and then the burned lodge. Keeping on, he -saw some distance ahead a lodge standing in a clearing in the forest. When he came -to the edge of the woods, he found that the opening was large and that the lodge stood -on the farther side of it. This, he thought, must be the lodge of his third uncle. -When he reached the lodge, he looked in it, saying to a man sitting inside, “Well, -uncle, I am here to <span class="pageNum" id="pb352">[<a href="#pb352">352</a>]</span>visit you.” The man replied: “Oh nephew! I am glad you have come. I have a game to -play. Everyone who comes here plays it with me. We bet our heads on the issue of the -game.” The youth replied, “Well, uncle, what is this game?” “We hide right here in -this room,” answered the uncle. “I will hide, and if you do not find me before midday, -you lose, and I will cut off your head; but if you find me, you will win, and then -you shall cut off my head.” The youth replied, “It is well.” Then the uncle said: -“Now you must lie down here on the ground, and I will cover you with an elk skin. -When I am ready I will let you know.” Thereupon the youth lay down, but after he had -been carefully covered with the elk skin by his uncle, changing himself into a woodtick, -he got on his uncle’s neck. When the old man said, “I am ready,” the woodtick called -out, “I have found you, my uncle.” The old man thought the voice came from behind, -so he hid again. Again the woodtick called out, “I have found you, my uncle.” The -old man looked everywhere, but he could not see his nephew; he saw no one. Once more -the old man hid and was discovered. Thus he kept on until midday, as was his right. -The old man, thinking all the time that the youth was still under the elk skin, wondered -how he could find him so easily. He frequently ran outside to see by the sun how near -midday it was; then he would hurry back to hide. At last he decided to hide outside -the lodge, but the youth called out, “That will not do, uncle; you said that we must -hide in the lodge.” It now being nearly midday, the old man was frightened, so with -a long pole he pushed the sun off toward the east. Then running in, he hid again. -But the youth shouted, “I have found you, my uncle.” Again the sun was nearly overhead, -and again the old man, running out, with the long pole pushed<a href="#n314" id="n314src" class="noteRef">314</a> the sun toward the east and kept on hiding, but without success. He was discovered -each time. At last when the sun was directly at midday, directly “at mid-sky,” the -youth called out to his victim: “Oh, uncle! I have found you. I have won the game.” -Thereupon the old man begged for one more smoke, but the youth, knowing his purpose, -would not let him have another. Instead, he proceeded to cut off his head; then he -dragged the old man’s body into the lodge, where he burned it. When the flesh had -burned from the head of the old man, the head burst open and out flew an owl. Looking -around this place, the youth saw large heaps of bones of persons whom the old man, -having deceived, had killed and eaten. -</p> -<p>Then the youth went home and told his grandmother what he had done. Her only reply -was: “My grandson, you still have a fourth uncle, who is more evil and more potent -in orenda than the others. I advise you not to go near him, for I greatly fear <span class="pageNum" id="pb353">[<a href="#pb353">353</a>]</span>that harm will come to you.” The grandson said, “I shall not go, grandmother.” -</p> -<p>The next morning, after eating his repast of parched cornmeal, he started, directing -his course southward. But when he was out of sight of his lodge he changed his course -toward the north. Making a circuit around his home, he passed all three places where -he had visited his uncles, and finally came to a fourth opening with a lodge standing -in its center. Arriving at the lodge, he peeped into it; there he saw a man who was -still older than his other uncles. Making his presence known, he said, “Well, uncle, -I have come to visit you.” The old man answered, saying: “It is well, my nephew. Come -in and sit down. I have a game which I play with all those who come to visit me. I -play the bone-dice game. Each has only one throw, and we bet our heads on the result. -So get ready.” The youth replied: “It is well, uncle; I will play with you. I will -go out for a moment, but will return in as short a time as possible.” Going to the -river bank, and seeing a flock of ducks, the youth called them to come to him. When -they did so, he said to them: “I have a bet, and I want you to aid me with your magic -power. I desire six of you to lend me your right eyes<a href="#n315" id="n315src" class="noteRef">315</a> for a short time. I will bring them back as soon as I make my throw.” At once six -of the ducks, removing their right eyes, gave them to the youth. On his way back to -the lodge the youth said to the eyes, “When the old man throws, some of you drop into -the bowl with your sight down, but when I play you must all drop with your sights -turned up.” When he entered the lodge, he said to the old man, “We will play with -my dice.” The old man objected to the use of the dice belonging to the youth, but -the latter insisted on his right to use his own dice, as the person challenged. They -spread a deerskin on the ground, on which they placed a bowl. When the youth had put -his dice into the bowl, he asked his uncle to take the first throw, but the old man -was not willing to do so. After disputing for some time, however, the old man shook -the bowl, whereupon the eyes, as ducks quacking as they flew, rose slowly to the smoke-hole, -and then fell back into the bowl as dice, some right side up and others the wrong -side up. Then the youth shook the bowl, and the dice flew up as ducks, quacking loudly, -and going out of the smoke-hole, they disappeared in the clouds. The old man, as was -the custom, sat, saying: “Let there be no count. Let there be no count,” while the -youth cried out: “Let the count be five. Let the count be five.” In a short time they -heard the ducks coming in the distance, and then they soon dropped into the dish as -dice again, all being right side up, at which the youth cried out, “I have won the -game.” The old man begged to be permitted to take one smoke <span class="pageNum" id="pb354">[<a href="#pb354">354</a>]</span>more, but the nephew, refusing him, proceeded to cut off the old man’s head with his -flint knife. Then placing the head and body of the old man in the lodge, he set it -on fire. When the head burst open, out flew an owl. Then the youth took the six eyes -back to the river, and calling up the ducks to him, he moistened the eyes with spittle -and replaced them in the heads of the ducks. Thanking the ducks for the aid they had -given him, he dismissed them, and they flew far away. -</p> -<p>The youth now went home, where he told his grandmother what he had done. After hearing -his story she said: “I am well pleased with what you have done, my grandson. You can -now hunt with freedom in all directions, for there is now no one to harm you. You -had a number of brothers, but their uncles destroyed them without mercy.” -</p> -<p>She sent him to hunt, as usual. Being now quite a man, he could kill deer, bear, and -other large game, but he had to go so far away to find them that he always returned -late at night. Not liking this, he thought of a method by which this might be avoided. -He went into the forest, after telling his grandmother that he was tired of going -so far to hunt, that he would merely sing, and that the game would come to him. In -the forest he made arrows, and by the time night came he had as many white-ash arrows -as he could well carry. -</p> -<p>The next morning, bringing out a deerskin, he caused his grandmother to sit on it. -Then, covering her head with the skin, he said to her: “Now, you must not look out. -If you do I shall leave here, never to return.” First, placing the great bundle of -arrows on the ground outside the lodge, he began to sing: “Come to me, you elk. Come -to me, you bears. Come to me, you raccoons. Come to me, you deer.” As he stood singing, -soon there arose a great commotion in the forest, caused by the sound of many feet -running toward the singer. The animals were coming from every direction. As they were -drawn near him by his singing he began to shoot his arrows. When he had shot away -about half of his arrows, and while the animals were near him—bears, raccoons, deer, -and elk—and while hedgehogs were climbing the lodge roof, the grandmother, becoming -frightened at the strange sounds, removing the buckskin covering from her head, looked -up through the smoke-hole to see what was the cause of the tumult. In an instant a -great white deer sprang over the other animals, and, taking the youth on his antlers, -ran off with him into the forest.<a href="#n316" id="n316src" class="noteRef">316</a> All the other animals followed the man, who was singing as they ran. Then the grandmother -rushed to the doorway, and, looking out, saw all the game killed, but she did not -see her grandson anywhere. Then she remembered his words, but it was too late. -<span class="pageNum" id="pb355">[<a href="#pb355">355</a>]</span></p> -<p>While the great white deer was rushing through the forest a pack of black wolves came -upon its tracks, and, soon overtaking it, killed both it and the man. The next morning -the aged grandmother, in an attempt to repair the damage done through her lapse of -memory and great curiosity, followed the tracks of the game in order to find her grandson. -The game had beaten a broad trail through the forest as they ran. In the afternoon -of the day the youth disappeared the sky and clouds in the west appeared very red.<a href="#n317" id="n317src" class="noteRef">317</a> Seeing this, the grandmother exclaimed: “This is certainly an evil sign. My grandson -is surely in trouble.” This was the very time at which the great white deer and the -man were killed. The grandmother followed the trail all that day until the evening -at about the time she had seen the red sky and clouds the day before. Then she came -on the spot where her grandson and the deer had been killed. There she saw pieces -of bloody deerskin, but not a bone, nor a bit of his body. Then she returned home -in despair, weeping all the way. -</p> -</div> -</div> -<div id="s61" class="div2 section"><span class="pageNum">[<a href="#xd30e1096">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">61.</span> <span class="sc">Heart Squeezing and the Dance of Naked Persons</span></h3> -</div> -<div class="divBody"> -<p class="first">A woman and her son lived together in a lodge situated not far from a small settlement. -The boy began his career by hunting small game, but he soon killed such large game -that everyone was astonished at his prowess. As he grew older, he went farther and -farther into the woods. His mother, however, always warned him against going toward -the northeast, saying that an evil woman lived there. -</p> -<p>One day while hunting the boy thought, “I do not believe there is anyone who can overcome -me magically,” whereupon he determined to go toward the northeast. Starting thither, -he soon came to an opening, where he saw a woman who sang out, “I have caught you, -my brother,” and at that moment the boy, feeling her in his body squeezing his heart, -screamed with pain. Then the woman stopped an instant and then squeezed his heart -harder than before, causing him intense pain. Just then he heard a woman’s voice say, -“Hurry home, and as you go, sing, ‘I am going to have a naked dance<a href="#n318" id="n318src" class="noteRef">318</a> and a pot.’ ” The young man did this, and as he sang he felt easier. When he got -home his mother said, “You have been toward the northeast, although I told you that -you would get into trouble if you went there.” The mother immediately sent a messenger -to tell her uncle, her mother’s brother, what had happened, and he inquired what the -boy sang. The messenger told him, and he replied, “Tell his mother to notify everyone -that she is going to have a dance of naked persons.” -</p> -<p>All the people were notified accordingly. The old man came, and one by one all the -rest assembled. Then the old man asked whether all the guests were there who had been -invited. The woman, the youth’s mother, after looking around, said, “Yes.” Telling -the <span class="pageNum" id="pb356">[<a href="#pb356">356</a>]</span>people to take off their garments, and to dance facing the wall, the old man, seating -himself in the center of the room, began to sing. When he had finished the song, he -said, “That will do.” Thereupon the dance broke up, the people dressing themselves -and going home. -</p> -<p>The young man felt better, but he was angry with the woman who had tormented him; -so he decided to go again and say to her, “I have caught you,” before she had time -to say it. The next morning he started off without telling his mother where he was -going. When near the opening, halting, he called for a mole. In a short time the mole -came, whereupon the boy said, “You must carry me to the spot where the woman is, but -she must not see us.” Reducing his size until he was quite small, the young man entered -the body of the mole, which went beneath the surface of the ground. After a while -they peeped out, but the woman was still far off. They went on again, and when they -looked out a second time, they were quite near the woman. She had large eyes, twice -as large as those of anyone else, which were red as blood, and whenever she said, -“I have caught you,” nothing had power over her. -</p> -<p>The boy told the mole to go underground, so as to come out just beneath her feet. -The mole did so, and then the boy, exclaiming, “I have caught you!” at that instant -going into her body, squeezed her heart. She cried out with pain, “Do not squeeze -so hard.” He answered, “I did not say, ‘Do not squeeze so hard,’ when you squeezed -my heart.” Thereupon the woman hurried home. When near home she saw that her sisters -were pounding corn for bread, and they noticed that she was crying, so one of them -said, “I told you that that young man could not be beaten; you should not have touched -him.” -</p> -<p>One of the sisters, going to the same old man who had cured the boy, said, “Uncle, -our youngest sister is very sick; she is singing, ‘I am going to have a dance of naked -persons and a pot.’ ” The old man told her to invite the people to her pot. She did -so, and when they were assembled the dance began. At the moment the old man said, -“My song is finished,” the young man squeezed the girl’s heart so hard that she fell -down dead. Coming out of her body, the young man went some distance before he became -visible. He went home and was tormented no more. He could now hunt in any direction. -</p> -</div> -</div> -<div id="s62" class="div2 section"><span class="pageNum">[<a href="#xd30e1105">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">62.</span> <span class="sc">Hotʻho, the Winter God</span><a href="#n319" id="n319src" class="noteRef">319</a></h3> -</div> -<div class="divBody"> -<p class="first">One day a man while out hunting met Hotʻho and said to him, “You can not make me freeze, -no matter how cold you can make it.” Hotʻho replied, “I can do that without much trouble.” -They had a long discussion of the matter and at last agreed that they would have that -night a trial of strength. -<span class="pageNum" id="pb357">[<a href="#pb357">357</a>]</span></p> -<p>After reaching home the man carried in wood enough to burn all night; then building -a huge fire, he made a large kettle full of hemlock tea. When night came he stood -before the fire ready for the contest. All night long there he stood, turning first -one side and then the other to the fire and often drinking a cup of the boiling hemlock -tea. It was a terribly cold night and continued to grow colder until near morning. -Just at the break of day Hotʻho, naked, and carrying his hatchet in a slit in the -skin above his hip, came into the lodge, and sitting down on a pile of bark by the -fire, said to the man, “You have beaten me;” and at that moment, growing warmer, it -began to thaw. -</p> -<p>This shows that man can conquer Hotʻho, the god of cold weather. -</p> -</div> -</div> -<div id="s63" class="div2 section"><span class="pageNum">[<a href="#xd30e1114">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">63.</span> <span class="sc">Sʻhagodiyoweqgowa and His Three Brothers</span><a href="#n320" id="n320src" class="noteRef">320</a></h3> -</div> -<div class="divBody"> -<p class="first">There lived in a lodge in the forest Sʻhagodiyoweqgowa and three brothers. In their -larder they had an abundance of oil, venison, and bear’s meat. Of the brothers Sʻhagodiyoweqgowa -was the eldest. Not far from their lodge lived a brother and his sister. The brother, -who was the elder, was also a turtle. -</p> -<p>One day the youngest brother of Sʻhagodiyoweqgowa said to his brothers, “I am going -over to the lodge where the Turtle lives.” His brothers, knowing the motive of the -visit, replied: “It is well. You may go,” for they thought it best that he should -get married. So after making suitable preparations, he started, and soon he arrived -at the lodge of their neighbors. He found the Turtle’s sister at home. The visitor -had slung over his shoulder a pouch that contained bear’s oil. Sitting down near Turtle’s -sister, he said to her, “I want to marry you,” but she made him no answer nor any -sign of recognition. While he sat there waiting for her reply, he would dip his finger -into the pouch on his back, afterward sucking off the oil. He patiently waited all -day for her reply, and when it was nearly night she answered, “I have decided not -to marry you.” He did not press his suit, but said, “It is well;” then he went to -his home. Having arrived there, his brothers asked him what success he had, and he -told them. They answered, “It is well.” -</p> -<p>Then the next elder brother said, “It must be I about whom she is thinking.” The next -morning he said, “I shall now go there;” so he started. He found the sister of Turtle -at home, and sitting down beside her, he said: “I have come for the purpose of marrying -you. Will you consent to be my wife?” Like his younger brother, he waited the entire -day for her reply. When it was nearly night she made him the same answer as she had -given his brother; he then went home. Having reached there, his brothers asked him -what success he had, and he told them. They answered, “It is well.” <span class="pageNum" id="pb358">[<a href="#pb358">358</a>]</span>Then the third brother said, “It must be I of whom she is thinking. I shall go there -tomorrow.” So the next morning he went to the lodge of Turtle, and finding the sister -at home, he sat down beside her, saying, “I am here to know whether we can become -man and wife.” She acted toward him just as she had toward his brothers; so he returned -to his home, where he related to them how she had answered him. -</p> -<p>Then Turtle, her brother, said: “I think that we are now about to die. The next man -who will come is Sʻhagodiyoweqgowa, the eldest of the four brothers. You have made -a great mistake. You should have accepted the youngest brother. I would have consented -had you asked me. The youngest brother is a good man, and he possesses great orenda. -But the time is now past. Sʻhagodiyoweqgowa has volunteered to come to ask you tomorrow -to be his wife.” -</p> -<p>The next morning Sʻhagodiyoweqgowa, saying to his brothers, “It has become evident -that it is I of whom she is thinking,” started to call on her at the lodge of Turtle. -Finding her at home, he said, “My wife, I have come after you, so you must go home -with me;” thereupon, seizing her arm, he attempted to pull her along with him. Being -very angry, she bitterly resisted him. Turtle, her brother, was at one end of the -fire, concealed under the ashes. While Sʻhagodiyoweqgowa was struggling with the young -woman as he held her by the arm, she managed her defense in such manner as to cause -her captor to step on her brother, who at once bit his toe, causing him to release -her. Then Sʻhagodiyoweqgowa said, “Brother-in-law, let go of my toe,” but Turtle still -hung to it. At that moment the visitor, taking his staff and putting his foot on the -end of the firelog, struck Turtle on the head with the staff. As he did so, Turtle -at once grew magically in size and in the strength of his bite. As Sʻhagodiyoweqgowa -struck him again Turtle increased in size as before and his bite grew more painful. -But Sʻhagodiyoweqgowa kept on pounding him, seemingly unaware that Turtle’s size increased -with his blows. Turtle continued to grow larger and larger and continued drawing in -Sʻhagodiyoweqgowa until he had swallowed his entire body. -</p> -<p>Two days later Sʻhagodiyoweqgowa came away, passing through Turtle’s bowels. Thereupon -Turtle said to his sister: “In 10<a href="#n321" id="n321src" class="noteRef">321</a> days Sʻhagodiyoweqgowa will regain his consciousness, and then he will pursue us. -To run away is our only safety; so let us flee hence.” Placing him in a basket, which -she put on her back, Turtle’s sister started away as fast as she could go. -</p> -<p>After the expiration of 10 days, as Turtle had predicted, Sʻhagodiyoweqgowa regained -consciousness and, looking around, saw no one there. Then finding the young woman’s -tracks, he pursued her. The fugitives had gone a long way when Turtle said to his -sister, <span class="pageNum" id="pb359">[<a href="#pb359">359</a>]</span>“Sʻhagodiyoweqgowa is fast overtaking us and is now near us.” So the sister kept on -in her flight, and as she got over a fallen tree Turtle said to her, “Leave me here, -and you continue your course.” Obeying her brother, she hastened on her way. -</p> -<p>Not long after her departure Sʻhagodiyoweqgowa came along. As he walked over the fallen -tree he stepped on Turtle without seeing him, whereupon Turtle promptly bit him again. -At this Sʻhagodiyoweqgowa exclaimed, “Brother-in-law! let go of my foot; you are greatly -delaying me on my course.” But as Turtle gave no heed to what his brother-in-law had -said to him, Sʻhagodiyoweqgowa decided to kill him, and raising his foot with Turtle -hanging to it, he beat him against the fallen tree. But as before, striking Turtle -only caused him to grow in size, until he finally became large enough to swallow his -enemy again. Turtle waited there for two days until he had excreted Sʻhagodiyoweqgowa; -then he started on his way again. While the sister was walking along she was surprised -to find her brother, Turtle, on a fallen tree. He had arrived there ahead of her by -means of his orenda. -</p> -<p>After the expiration of 10 days Sʻhagodiyoweqgowa regained consciousness, and arising, -said to himself, “I have now been asleep a very long time and must continue my hunt”; -so saying, he started in pursuit once more. The young woman was now growing faint -and exhausted, and her brother said to her as she carried him along in the basket: -“Sʻhagodiyoweqgowa is again overtaking us, and is now very near to us. Once more drop -me by the first fallen tree that we come to.” She obeyed and, leaving her brother -near a fallen tree, kept on her way. -</p> -<p>When Sʻhagodiyoweqgowa came along in due time the orenda of Turtle caused him to pass -within reach of the latter, who again seized his foot in his teeth. At this Sʻhagodiyoweqgowa -said to his brother-in-law, “You are indeed hindering me greatly in my journey, so -let go of my foot,” but Turtle paid no attention to this remonstrance. So Sʻhagodiyoweqgowa -decided again to beat him to death against the fallen tree. So he began to do this, -but Turtle only grew in size until he was again able to swallow his brother-in-law. -Turtle waited there for two days, and then having gotten rid of Sʻhagodiyoweqgowa -as before, he went on in his flight. -</p> -<p>At the expiration of 10 days Sʻhagodiyoweqgowa, on regaining consciousness, said to -himself, “I have now been asleep a very long time, and I must continue my hunt”; so -he resumed at once pursuit of Turtle and his sister. In time the young woman again -grew faint and exhausted, so her brother said to her as she carried him along in a -basket: “Sʻhagodiyoweqgowa is again overtaking us and is now quite near us. Still -again drop me beside the first fallen tree to which you come on our way.” She was -willing to obey him, so <span class="pageNum" id="pb360">[<a href="#pb360">360</a>]</span>she did as he said, and kept on her way. Once more, when Sʻhagodiyoweqgowa came along, -Turtle, by means of his orenda, causing his adversary to pass within reach of his -teeth, again seized him by the foot. Sʻhagodiyoweqgowa thereupon said to his brother-in-law, -“You are indeed greatly hindering me from continuing my journey in peace; so let go -of my foot.” But Turtle did not free him, holding fast to his foot. Sʻhagodiyoweqgowa -therefore decided to kill him. Raising his foot with Turtle hanging to it, he beat -Turtle against the fallen tree; but as he beat him, Turtle grew so rapidly in size -that he was soon large enough to swallow him again. Then Turtle waited there two entire -days, and when he had excreted Sʻhagodiyoweqgowa he continued his journey. -</p> -<p>At the expiration of 10 days, when Sʻhagodiyoweqgowa had again regained consciousness, -he arose, saying, “I have been sleeping now a long time and must continue my journey”; -so he once more resumed his pursuit of Turtle and his sister. When Sʻhagodiyoweqgowa -was again overtaking the woman, and while she was running onward, she saw a light -ahead, which seemed to indicate that there might be an opening there. But she soon -learned that this was a lake; and, having arrived on its shore, she looked over the -water but could see nothing on the farther side. So she said to herself, “It seems -that I have got to die; therefore I might as well die here.” With this remark she -seated herself on a stone. -</p> -<p>In a short time Sʻhagodiyoweqgowa reached her, and seeing her sitting there, he exclaimed, -“My wife, you are waiting for me,” and he seemed to be very glad. He took out his -pouch, from which he obtained a quantity of tobacco; this he began to burn as an offering -to the stone on which the young woman was seated. Moreover, he addressed the stone, -saying, “I thank you, because you have been the cause that has made my wife wait for -me here.” He kept on thanking the stone as he went back toward the forest, also burning -tobacco to the other stones. -</p> -<p>Just then a man arose out of the waters of the lake, and addressing himself to the -young woman, said, “Be quick! Come with me!” She immediately followed him into the -water. When Sʻhagodiyoweqgowa turned toward the lake again, he saw at once that the -woman was gone; all he found were her tracks, which led into the water. -</p> -<p>Now, the strange man and the young woman soon came to a lodge in the depths, which -they entered. The strange man had a sister, who lived in the lodge. The young woman -hung up her basket, which contained Turtle. Whenever she ate anything she would drop -pieces of food into the basket for her brother, Turtle. Noticing this, the young man’s -sister said, “Why do you place food in there?” The young woman replied, “My brother -is in there; that is why I <span class="pageNum" id="pb361">[<a href="#pb361">361</a>]</span>place food there.” Then came the question, “Can I see him?” The newly arrived woman -said: “Wait two days, and you can see him; then he will come out as a full-fledged -man. He shall be a Turtle no longer.” This lodge was situated at the bottom of the -lake. The young woman’s brother did come out a full-grown man. Afterward he lived -with the strange man’s sister as her husband, and his sister became the wife of the -strange man who had rescued her from Sʻhagodiyoweqgowa on the shore of the lake. -</p> -<p>[It is not known by the story-teller who this man and his sister were, nor who the -four brothers were, with the exception of one, Sʻhagodiyoweqgowa. These four brothers -are Whirlwinds.—Editor.] -</p> -</div> -</div> -<div id="s64" class="div2 section"><span class="pageNum">[<a href="#xd30e1123">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum"><span class="corr" id="xd30e6280" title="Source: 65">64</span>.</span> <span class="sc">The Moose Wife</span></h3> -</div> -<div class="divBody"> -<p class="first">A young man living alone with his mother concluded to go into the forest to hunt for -a whole year, collecting and drying meat, and intending at the end of that period -to return to visit his mother. So he traveled a long way into the forest to a region -in which he thought there was plenty of deer and other game. There, having built a -cabin, he began housekeeping by himself. His daily routine was to make a fire, get -breakfast, and then start off to hunt. He would stay away hunting all day. Often when -he got home at night he was so tired that he would not take the trouble to prepare -supper, but throwing himself on his couch, he would go to sleep. He was collecting -a great quantity of cured meat. -</p> -<p>One evening when he was returning from a long tramp he saw as he neared his cabin -smoke issuing from the smoke-hole in the roof. At this he became greatly troubled, -for he thought that the fire may have spread and ignited his lodge. Running into the -lodge as quickly as possible, what was his surprise to find a bright fire burning -in the fire-pit, and his kettle, which had been suffered to boil, hanging on the crook -in such a way as to keep its contents hot. He wondered who had come to cook for him, -for during the time he had lived there and during his journeys he had never found -a cabin, nor had he seen a human being. He searched all around to see whether he could -find a trace of a person’s visit. He saw that the deer he had brought home the evening -before was dressed and hung up, that a pile of wood that he had cut had been brought -in, that everything had been put in order, and that even corn bread had been made. -On the way home he had thought of going to bed the moment he set foot in the cabin, -so he was greatly rejoiced to find a warm supper awaiting him. He sat down and ate -the supper, soliloquizing, “Surely the person who got this ready will come back,” -but no one came. -</p> -<p>The next morning he started as usual to hunt. When he returned in the evening he looked -to see whether smoke was coming out of the <span class="pageNum" id="pb362">[<a href="#pb362">362</a>]</span>smoke-hole of his cabin. There was smoke issuing from it, and again he found supper -ready for him. On discovering a partially finished braid of fibers of bark, he knew -that a woman had been at work. He saw, moreover, that she had also put a large number -of his green deerskins to soak, preparatory to making buckskin. Thereupon he thought -how good she was, and he resolved to see her, whomsoever she might be, even if he -had to give up hunting in order to do so. -</p> -<p>In the morning he started off as though he were going to hunt, but went only a short -way into the woods to a place whence he could watch the cabin. He had built no fire -that morning, so that he might be able to tell the moment smoke began to rise from -the lodge. Stealthily creeping back toward his home, he soon saw smoke rising from -the cabin. As he drew nearer, he saw what to him was a woman come out of the lodge -and take up an armful of wood. When she went into the lodge he followed her as quickly -as possible. There he found a beautiful young woman, to whom he said: “You have been -very kind to me, and I am very thankful to you.” She said in reply, “I knew you were -starving for lack of a woman’s aid, so I came to see whether you would take me as -your wife.” He accepted her offer, for he was very happy that she was willing to remain. -She never left him after that. Every day she tanned the deerskins and cooked for him, -working hard all the time. His wife was beautiful and he loved her dearly. -</p> -<p>Before the end of a year a boy was born to them, and they were perfectly happy. When -the time was near to fulfill his promise to visit his mother, she said to him: “I -know you promised to visit your mother, and the time is now here. I have everything -ready for you. I have made moccasins for you and for your mother.” He said in reply, -“I wonder how I can carry her some meat, for she lives a long way off.” “You have -only to choose the meat you want,” she replied; “I know how you can carry it.” He -decided to take some of every kind. She warned him to be true and faithful to her -while away, for many women when they saw what a good hunter he was would ask him of -his mother. She said: “You must be true to me as I will be to you. You must never -yield to temptation, for I shall know if you do, and you will never see me again.” -He promised her everything she asked. Early the next morning she asked him to go to -the river with her; it was not far from the cabin. She knew how he came, and that -he would reach his mother’s home sooner by going on the river. When they reached the -bank, she took out of her bosom a tiny canoe. He wondered what she was going to do -with so little a plaything. She told him to take hold of one end and to pull away -from her. On doing so, the canoe stretched out until it was a very large one. Then -they brought on their backs basketful after basketful of meat, which they packed away -in the <span class="pageNum" id="pb363">[<a href="#pb363">363</a>]</span>canoe. Giving him a package, she said: “I have made these moccasins for your mother. -Here is another package for you. I wish you to put on a pair every morning, throwing -away the old ones.” -</p> -<p>He promised to return in the fall, and then they parted. When he reached his mother’s -lodge the news spread that a certain woman’s son had returned after a year’s hunting, -and many came to see him and the great amount of meat he had brought. He did not tell -even his mother that he was married, and many young girls asked for him as a husband. -His mother had a beautiful girl in view for him, and continually urged him to marry -her, but he would not consent. After a while he said to his mother: “I am going to -the woods again. I have a cabin there, and sometime you will know why I do not wish -to marry.” So saying, he started off. -</p> -<p>When he reached the river he shook his boat as his wife had instructed him to do, -whereupon it again stretched out. Getting aboard, he started up the river. When he -neared his cabin, he saw his wife waiting for him and his little boy running around -at play and they were very happy again. She told him she loved him better than ever, -for he had withstood temptation. -</p> -<p>Another year passed. They had all the meat they could take care of, and another boy -had been born to them. -</p> -<p>Again she got him ready to carry meat to his mother, just as she had done before. -She seemed, however, to feel that this time he would yield to temptation, so she said -to him: “If you marry another woman, you will never see me again, but if you love -me and your children, you will be true to us and come back. If you are not true, I -shall not be surprised if your new wife will soon be sucking her moccasins from hunger, -for your magic power or orenda for hunting will vanish.” He promised her everything. -</p> -<p>As before, on reaching home his fame as a hunter brought many beautiful girls to ask -for him in marriage. Again his mother urged him to marry, and the temptation to yield -then was far greater than the first time, but he resisted and was ready to start for -his cabin, when one day a beautiful stranger, appearing in the village, came to his -mother’s lodge. The mother urged him to marry her, as she was so lovely, and he finally -yielded. -</p> -<p>The wife in the woods, knowing the conditions, said: “Now children, we must be getting -ready to go away. Your father does not love us and will never come back to us.” Though -the children were troubled by their mother’s tears, still they were full of play and -fun, but the poor mother was always weeping while preparing to leave her home. -</p> -<p>After the man had taken a second wife, the meat in his lodge began to fall away strangely. -He could almost see it disappear, though there was a good supply when he married. -In a few days but little <span class="pageNum" id="pb364">[<a href="#pb364">364</a>]</span>was left. He went hunting but could kill nothing; he went day after day, but always -had the same ill luck, for he had lost his magic power (orenda) for hunting, as his -wife had foretold. One day when he came home from hunting, he found his new wife sucking -her moccasin, for she was famishing with hunger. He cried and sobbed, saying, “This -is my punishment; she warned me that this would happen if I was untrue to her.” Thereupon -he decided to go back to his first wife and children at once and never to leave them -again. -</p> -<p>He set out without saying a word to the starving wife or to his anxious mother. When -he reached his cabin not a single footprint was to be seen. He went in, but only to -find it empty—wife and children were not there, nor any meat, but their worn moccasins -were hanging up. The sight of these made him very sad. As he was nearly starved, he -searched everywhere for food. On the hearth he found three small mounds of ashes, -of different sizes, the third being very small. Sitting down, he wondered what this -could mean, for he knew that it must have been left by his wife as a sign to him should -he ever come to the cabin. At last he made up his mind that he had three children -now, and he determined to find them even if he had to follow them to the end of the -world. -</p> -<p>He mused, “My boys are very playful, and as they followed their mother they must have -hacked the trees as they went.” Indeed, as the mother and the boys were starting away, -the boys said, “We will make some sign, so that if our father ever thinks of us and -comes back, he will be able to follow us.” But the mother said: “No, children, you -must not; he will never come, for he has another wife, and will never think of his -children in the woods.” Nevertheless, as they went on and played by the way, the boys -hacked the trees and shot arrows in sport, so the father was soon able to trace them. -He found that after a day’s journey they had camped for the night, for he discovered -the remains of a fire, and on a tree nearby, four pairs of worn-out moccasins. Tying -these in a bundle, he hung it on his arm. -</p> -<p>Again he walked all day, finally coming to the remains of a fire, near which he saw -four pairs of worn moccasins hanging up as before. He was very tired and hungry. -</p> -<p>The next morning he traveled on and, as before, found the remains of a fire and four -pairs of worn moccasins hanging on a tree. He always took these with him. Near noon -the next day he saw smoke in the distance, seeming to rise from a cabin, and so it -proved to be. He saw also two boys playing around, running, and shooting arrows; on -seeing him they ran to tell their mother that a man was coming. On looking out, she -recognized her husband, whereupon she told the boys to stay inside the lodge. He had -not recognized the children <span class="pageNum" id="pb365">[<a href="#pb365">365</a>]</span>as his sons, but supposed they belonged to people living in the cabin. -</p> -<p>As he was very hungry and tired, he thought he would go in and ask for food. The woman -turned her back as he entered, but the eldest boy, recognizing his father, ran to -him and put his hand on his knee. The father, however, not recognizing the child, -gently pushed his hand away. At this moment the mother, turning around, saw this action. -“There,” she said, “I told you to keep away from him, for he does not love you.” Now -the man, recognizing his wife, cried out, begging her to forgive him and to receive -him home again. He seemed to be sorry, and begged so hard that she forgave him and -brought him his little daughter, born after he had gone away. Ever afterward he was -true to his Moose wife (for she was a Moose woman), and never again left his home -in the woods. He and his little family were always very happy. -</p> -</div> -</div> -<div id="s65" class="div2 section"><span class="pageNum">[<a href="#xd30e1132">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">65.</span> <span class="sc">Sʻhagodiyoweqgowa</span></h3> -</div> -<div class="divBody"> -<p class="first">[Modern] -</p> -<p>A number of Indians traveling northward from their village met a Sʻhagodiyoweqgowa, -with whom they talked. He said, “Hawenniyo caused me to be around to assist you.” -His mouth was drawn up on one side and down on the other. Continuing, he said: “If -anyone mocks us in earnest, we will enchant him by sorcery. You may go to work making -a mask representing a face like mine, and then you can cure by means of it the sick -who are troubled by us, the Sʻhagodiyoweqgowa. In this way you may take my place.” -So the people made wooden masks, to be used as directed. This, it is said, is the -origin of the Society of False Faces, or Maskers, so prominent among the Seneca.<a href="#n322" id="n322src" class="noteRef">322</a> -</p> -</div> -</div> -<div id="s66" class="div2 section"><span class="pageNum">[<a href="#xd30e1141">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">66.</span> <span class="sc">The Porcupine’s Grandson and the Bear</span></h3> -</div> -<div class="divBody"> -<p class="first">A widower, who had a small son, married a second time. Soon after this event he took -his wife and child into the forest to hunt. They lived very happily until the new -wife began to think that her husband loved his child better than he did her. This -troubled her beyond measure, so that she became very uneasy, thinking of nothing else. -Then she began to study how to get rid of the boy, and at last resolved to destroy -him. -</p> -<p>So one day while her husband was out hunting, she took the boy into the woods to a -cave, whose mouth was closed with a rock. She rolled away the stone from in front -of the opening, at the same time telling the boy that there were bears in the cave, -and that he must run in and scare them, so that they would run out at the other end. -He crept in, and immediately the woman rolled the stone back over its mouth, and then -deserted him. -<span class="pageNum" id="pb366">[<a href="#pb366">366</a>]</span></p> -<p>When night came the father returned from hunting, and immediately missing his boy, -asked where he was. The woman answered that he was at play when she went to gather -bark, and that when she came home she could not find him, asserting further that she -had been hunting in all directions for him, and that she was afraid he had been carried -off by some wild beast. The father was nearly crazed by this event, and for many days -hunted for his boy, but he could find only the tracks made by his little moccasins -far into the woods—tracks which the wicked stepmother had (artificially) made to mislead -and deceive the father. -</p> -<p>When the child found himself fastened in the cave he began to scream and cry, and -his strength was giving way and he was near fainting when he thought he heard a voice -saying: “Poor child, stop crying! I am your grandmother. I will give you food.” This -was a Mother Porcupine. Wiping away his tears with her paw, she brought him food, -which he thought was very good, though it was only hemlock burs. She gave him some -of the food which she had saved for herself. After eating he was contented, whereupon -she said, “You are very tired, my dear little grandson; come and lie down.” In this -way she fed and cared for him a long time. -</p> -<p>One day she said: “My stock of food is exhausted, and as it is now spring, we should -not be cold out of doors. Your stepmother has fastened us in here. I must call on -our neighbors to let us out, and when we are out, I will leave you in their care and -go in search of food for myself.” Approaching the opening, the Porcupine called aloud -for help. Afterward the boy thought they went back into the cave, and the Porcupine -said: “My dear grandson, we must now part. I feel very sad but it can not be avoided. -I will give you this advice. They will come and let us out, and you will go with them. -You must be obedient and do just as you are told to do, and all will be well in the -end.” Soon they heard noises with the sound of voices outside the cave, and after -a while a great crowd seemed to be collected. The imprisoned ones heard the chief -of the assembly say: “All who heard the call have come.<a href="#n323" id="n323src" class="noteRef">323</a> Now we want to know who will roll the stone away?” Birds came and pecked at it in -vain; they could do nothing. Then the smaller animals scratched at it. One after another -failed. At last a wolf came forward, saying, “I can pull the stone away; I am the -man to do it.” Pushing his long claws under it, he pulled and pulled, until at length -he exerted so much strength that his hold gave way and he fell over on his back. Then -the deer tried with his long horns to raise the stone. All tried, every one in his -own way, from the smallest to the largest animal (for all were present that had heard -the call), except the she-bear; she sat at a short distance with her little family -around her, consisting of three young cubs. When all the rest had failed, she said, -<span class="pageNum" id="pb367">[<a href="#pb367">367</a>]</span>“Well, I will try.” Walking up slowly and majestically to the blocking stone, she -examined the scratches made by the other animals until she made up her mind how to -act, and then she very quickly got the stone away. Then peeping in, she saw a Porcupine -and a human being, whereupon she hurried away from the opening as though she was greatly -frightened. As the other animals looked in, they, too, took to their heels until they -were far enough away to make sure of escape; then they waited to see what was to take -place. -</p> -<p>The Porcupine, coming out, told them not to be frightened. Said she, “We are very -poor, my grandson and I.” She told them further how he came there and that her stock -of food was exhausted, adding, “Many of you are well able to care for him, so I want -you to take charge of my grandson.” All, even the birds, announced their willingness -to do so. “Now,” she continued, “I want to know what you will give him to eat, and -when I make up my mind that my grandson can live on the food that any one of you can -supply, I will give him to that one. To my faithful friends, the birds, I give thanks; -you may go, for I do not think my grandson could live on anything you could give him.” -</p> -<p>All had brought specimens of what they could furnish and had laid them before the -Porcupine. The wolf, coming forward, laid down what he had. The Porcupine examined -it and then asked, “What would you do in case of danger?” “Of course we should run,” -the wolf replied, thereupon running off to show her, and then coming back. “No, my -grandson can not go with you; he could not run fast enough.” The deer came forward -with the most suitable food, but when the Porcupine asked, “What would you do in case -of danger?” the deer ran off at such speed that his horns could be heard rattling -through the woods. Last of all the old bear came forward, saying: “You have all failed. -Though I have a large family of my own, I will take the boy and will feed him as I -feed my cubs, on blackberries, chestnuts, and fruit.” When asked what she would do -in danger, going back to her little cubs, she gave them the sign of danger, at which -they all crouched down beside a log while she lay at their side watching. She said: -“That is what I do, and thus we lie still until I think the danger is past. I know -where the berries grow in abundance, and I will take them there. I know also where -my winter quarters will be; there my cubs will get nourishment by sucking my fat paws.” -The Porcupine then said: “You are the one to care for my grandchild. I wish you to -take good care of him. I am now going for food.” The boy never saw the Porcupine again. -The child thought the bear took him by the hand, and that she was like a human being, -and that they were all like real people. -</p> -<p>She led the boy and the cubs to the place where the berries and chestnuts were abundant. -They played as they went along. The <span class="pageNum" id="pb368">[<a href="#pb368">368</a>]</span>young bears became very fond of the boy. When the old mother bear was lying asleep -in the sun, and they were at play, the cubs would pull the boy’s nails to make them -long like theirs, and they tried to teach him how to climb and run up the trees as -they did. At last he was almost equal to them in skill in these exercises, his nails -having grown long and sharp. -</p> -<p>One day the old bear woke up and could not see the boy. At last she saw him high up -in a tree a long way off. Then she scolded her cubs and was angry with them, and made -the boy’s nails as they originally were. So the many days of summer passed. The cubs -and the boy were great friends and they had him sleep between them and their mother. -</p> -<p>When winter came, the old bear said, “It is time to go to our winter quarters”; so -she took them to a tall, hollow tree, into which they all climbed, finding therein -a comfortable place. Here they remained; and the boy thought they had plenty of room. -He and the cubs played together and were very happy. The old bear slept most of the -time, but when she heard a sound she would awake instantly and would say, “You must -keep very still; there is a hunter near.” In the tree was an opening from which she -had an outlook. Soon after the warning they would see a man coming toward the tree. -Then the boy thought he saw the mother bear, putting her paw into her pocket, draw -out an object that had two prongs. As the hunter approached she would thrust this -out through the hole, moving it to and fro until he passed; then she would draw it -in again. -</p> -<p>All went well until one day toward spring, when the fatal moment came. The mother -bear heard a hunter approaching again and, although they all kept very still, she -said, addressing the child: “I think our time has come; our separation is near; you -can remain here, but we must go, for we are bears, but you are a human being. They -will take you out and care for you.” Then the child and the cubs saw the hunter coming. -She put out her two-pronged bough but could do nothing; all her magic power was gone. -When the hunter came up, seeing the claw marks on the bark of the tree, he concluded -there must be bears within. The old bear knew all was over, so she said to the eldest -of her cubs, “You must go first and the others must follow.” At this the eldest climbed -up and out, and at that instant the boy heard the twang of the bowstring and impact -of the arrow, and as he watched the little bear it seemed to throw off a burden, which -fell to the ground, while the little bear itself<a href="#n324" id="n324src" class="noteRef">324</a> went straight on without stopping. Then the other little bears followed, one and -all sharing the fate of the first; each time one emerged the boy heard the same sounds -and saw the burden fall, but as he saw the little bears still running on, he was not -frightened. Then the old bear said: “Now, I have to go. You must be good and obedient -and all <span class="pageNum" id="pb369">[<a href="#pb369">369</a>]</span>will be well with you”; then she went out. He heard the same sounds as before and -saw her drop on the ground; knowing she was killed, he began to scream. The hunter, -hearing him, was astonished. Then, remembering having heard that a child had been -lost, he though it might be the child in this tree. So he set to work to get the boy -out, and soon succeeded in doing so. He found the child naked and unable to speak -a word, having forgotten how to talk. Skinning the largest cub, the hunter made leggings -for the child from the skin. The boy was grieved to see his companions dead and cut -up, but he could not speak to let his rescuer know how dear they were to him. The -hunter took the boy to his father, who was overjoyed to see his child again. Ever -afterward he kept the boy near himself, and in the future all was well. -</p> -</div> -</div> -<div id="s67" class="div2 section"><span class="pageNum">[<a href="#xd30e1150">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">67.</span> <span class="sc">Genonsgwa</span></h3> -</div> -<div class="divBody"> -<p class="first">An old woman, the eldest of her people, lived in the forest with two grandchildren, -a boy and a girl. One day while the old woman was away a female Genonsgwa came into -the lodge and picked up the younger child, the girl. After speaking kindly to her, -saying that she was a good little thing, she swallowed her. Then she began to talk -to the boy, telling him how well he looked, and that he was wholesome, but she did -not kill him. Sitting on the bed, she told the boy that if he would get on her back, -she would take him out to find his grandmother. After climbing on her back, he soon -became frightened, whereupon he grasped her so tightly that he became fastened to -her back so that he could not get off, though he tried hard to do so. The Genonsgwa, -rising, went in a direction different from that in which his grandmother had gone. -The boy told her of her mistake, but she said, “Oh! we shall come to the place where -she is.” The Genonsgwa went very far into the woods. The boy began to cry for his -grandmother, and cried so hard that the Genonsgwa told him to get off her back; she -did not like to hear him cry, she said, but as she wanted to eat him, he did not get -off; in fact, he could not do so. Fortunately, the Genonsgwa could neither get her -hands around to pull him off, nor turn her head to bite him. She could not get at -him in any way. Knowing this, the boy clung to the middle of her back, realizing that -she would eat him up if he slipped down. They traveled on thus for many days. -</p> -<p>When the grandmother came back to her lodge and found that the boy and the girl were -not there, she became very uneasy. She searched for them but found no trace of either. -After a while, finding the tracks of the Genonsgwa around the lodge, she guessed what -the trouble was. The old woman followed the trail of the Genonsgwa, saying that she -was bound to get her grandchildren back. -<span class="pageNum" id="pb370">[<a href="#pb370">370</a>]</span></p> -<p>Genonsgwa tried to get the boy off by rubbing him against a hickory tree. The boy -said, “Oh! I like that. Rub harder!” At this she stopped rubbing him against the tree -and went on. The grandmother followed in the form of a Whirlwind, whereupon Genonsgwa -said to the boy, “Your grandmother is coming as a Whirlwind, and she will strike and -kill us both.” The boy was silent. Looking for refuge, she found a hiding place in -a deep ravine, in which she dug a hole, and going in, covered herself with the earth -which slipped down from above. <span class="corr" id="xd30e6378" title="Source: They">The</span> two heard Dagwanoenyent, the grandmother, coming. “Now,” Genonsgwa said, “you can -hear your grandmother coming.” The Dagwanoenyent rushed over the place where they -lay hidden. The boy shouted to his grandmother, who, hearing him, changed her course, -coming straight back to the place they were in. She blew off the earth from the hiding -place, so that Genonsgwa became just visible above the surface. Then the grandmother -asked the boy whether he was there. He answered, “Yes.” The Genonsgwa lay still, whispering -to the boy, “Be quiet! Your grandmother will see us.” The grandmother then called -the boy by name, “Dagwanoenyentgowa,<a href="#n325" id="n325src" class="noteRef">325</a> get off Genonsgwa’s back.” Having done so, he went a short distance from the cliff. -Then the old woman hurled rocks at the Genonsgwa, and after breaking all her clothes -of rock, killed her. -</p> -<p>The old woman now went toward home with her grandson. On the path she said: “Never -allow yourself to be treated this way again. Never allow yourself to be maltreated -by anyone. You can master all those Genonsgwashonon,<a href="#n326" id="n326src" class="noteRef">326</a> if you will only use your power, for you, too, are a Dagwanoenyentgowa.” The old -woman remained at home a few days with her grandson. Meanwhile some of the Genonsgwa’s -people found the trail of the Genonsgwa woman, which they followed until they came -to the place where her stone clothes were rent, and she was killed. When they asked -of it, the spirit of the Genonsgwa told how she had been killed and how her coat had -been rent. -</p> -<p>The headman of the Genonsgwa now resolved to muster a large company of their people -and kill the old woman, Dagwanoenyentgowa. While they were preparing for this, the -old woman found out their plans when she was out on her journeys and said to her grandson, -“We must go to get your sister out of the belly of the Genonsgwa woman, for she is -sitting there crying for me all the time.” So they set out for home, and when they -reached the place where the Genonsgwa woman lay dead, the grandmother, having built -a small fire, began to burn tobacco on it for her granddaughter, saying, “This is -what we like; this is what we like.” They burned perhaps half a pouch full of tobacco, -meanwhile fanning the smoke toward the Genonsgwa woman all the time, and saying: “This -is <span class="pageNum" id="pb371">[<a href="#pb371">371</a>]</span>what we like. Do you come out of Genonsgwa’s belly.” There was no sign yet of her -granddaughter. She had not yet come forth. At last the old woman said to her grandson: -“We must have more help. You have a great many relatives—uncles, aunts, and cousins. -We must call them here.” Thereupon the old woman, Dagwanoenyentgowa, called repeatedly. -They came one by one. Soon there was a great number of them. Having broken up and -removed all the clothes of the Genonsgwa, they threw them away, leaving the dead body -naked. Then the old woman, building a fire at Genonsgwa’s head, burned tobacco on -it. All the Dagwanoenyent people walked around the fire, each throwing tobacco on -it and saying, “This is what we like.” After each one had gone around once and had -thrown tobacco into the fire once, the young girl started up in the Genonsgwa’s belly, -and panting for breath, walked out, saying, “How long have I been here?” They gave -her more tobacco smoke, which she inhaled until she gained full strength. Then all -went home, the old woman and her two grandchildren to her own lodge, and the other -Dagwanoenyents each to his or her lodge. -</p> -<p>After they had been home a while a Genonsgwa came to the old woman’s lodge, who talked -pleasantly, inquiring how they were. Having found out that they were only three in -number, the Genonsgwa went back home, thinking it would be a small work to kill them -all. After the Genonsgwa went away the old woman said: “We are in trouble now. There -is a great number of these Genonsgwa people leagued against us. They are assembled -somewhere, not far away. When this struggle commences we do not know whether we shall -be able to come home here again or not.” As soon as she had finished talking with -her grandchildren, the old woman, going out, called, “Dagwanoenyents!” The girl, not -knowing what that meant, asked her grandmother, who said: “I am calling your relations -to help us. You are a Dagwanoenyent, too.” The Dagwanoenyents came one by one. When -all had come, there were 60 besides the old woman and her two grandchildren. Dagwanoenyentgowa -now said: “Each one must have a stone to strike with, just heavy enough to handle -with ease.” When they had gathered stones the Genonsgwa began to come, thousands upon -thousands in number. The Dagwanoenyents were frightened when they saw them, but the -old woman who led them said: “We must separate and attack them singly. Have faith -to kill each one with but one blow, and you will do it. You must keep the stones in -your hands. Be firm and retreat slowly in different directions.” The Dagwanoenyents -took her advice. Whenever they had a chance, they struck and killed a Genonsgwa, retreating -all the time and killing the Genonsgwa for a long distance. The old woman then told -all her people to go up a high mountain toward the south, ahead <span class="pageNum" id="pb372">[<a href="#pb372">372</a>]</span>of them, fighting as they went. She continued: “When we all reach the top, we shall -go down a short distance on the other side. The Genonsgwa will come to the top and -we shall strike them. One lot of us must strike from the east, and the other from -the west side, and we must get behind them and drive them forward into the great ravine -on the south side of the mountain, where a river runs by. There they will all perish.” -The Genonsgwa came to the mountain top, where there was a large clear space. Looking -around on every side, they saw nothing of the Dagwanoenyents, hence they thought the -Dagwanoenyents had gone for food. They had not stood there long, however, when they -heard the sound of the wind below them on both sides of the mountain. The noise grew -louder and louder, until presently the Dagwanoenyents struck them on both sides, and -uniting in their rear, fell upon them from behind also. So terrible were the attack -and the power of the Dagwanoenyents, that they tore all the trees out by the roots -and swept the earth off the top of the mountain, hurling the rocks and trees and Genonsgwa -into the ravine and river below. The Genonsgwa were piled upon one another like the -rocks on the banks and in the bed of the river. The Dagwanoenyents were now dancing -on the mountain top, and the old woman said: “We have hurled the Genonsgwa down there -and we would better finish them. Half of you go along the ridge running south from -this mountain east of the river, and the other half along the western ridge, and blow -all the trees and stones and earth into the great ravine.” They did this, and when -they came together they had stripped the mountain spurs naked. Meanwhile the river -forced everything to the end of the ravine, where it piled up the débris of fallen -trees in a great dam, so that the river became a lake on the south side of the mountain. -This lake is called Hadiqsadon genonsgwa ganyudae; that is, the grave of the Genonsgwashonon, -or Genonsgwa people. -</p> -</div> -</div> -<div id="s68" class="div2 section"><span class="pageNum">[<a href="#xd30e1159">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">68.</span> <span class="sc">Hinon, Hohawaqk<a href="#n327" id="n327src" class="noteRef">327</a> and His Grandmother</span></h3> -</div> -<div class="divBody"> -<p class="first">There was a very poor little old woman, who lived in the woods. She was so destitute -that she was nothing but skin and bones. She dwelt in a smoky little lodge and cried -all the time, both day and night. Her robe of skins was so old and dirty that one -could not tell without difficulty of what material it was made. She had seven daughters, -six of whom were carried off one after another by hostile people, while the seventh -died. -</p> -<p>The daughter who died had been buried some time when one night the old woman heard -crying at the grave. Going to the grave with a torch, she found there a naked baby. -The child had crawled up out of the grave through a hole in the earth. Wrapping the -baby in her <span class="pageNum" id="pb373">[<a href="#pb373">373</a>]</span>blanket, the old woman took it home. She did not know, she did not even suspect, that -her daughter was with child when she died. -</p> -<p>The little boy grew very rapidly. When he was of good size the old woman came home -one day from gathering wood but could not find him. That night it stormed, with thunder -and lightning raging. In the morning the child returned to her. His grandmother asked, -“Where have you been, my grandson?” “Grandmother,” said he, “I have been with my father; -he took me to his home.” “Who is your father?” “Hinon is my father; he took me home -first, then we came back and were all about here last night.” The old woman asked, -“Was my daughter, your mother, in the grave?” “Yes,” said the boy, “and Hinon used -to come to see my mother.” The old woman believed what he said. -</p> -<p>As the boy grew he used to make a noise like that of thunder, and whenever Hinon came -to the neighborhood he would go out and thunder, thus helping his father, for he was -Hinon Hohawaqk, the son of Hinon. -</p> -<p>Some time after this the boy asked his grandmother where his six aunts were, and the -grandmother answered: “There are an old woman and her son, whose lodge is far away; -they live by playing dice and betting. Your aunts went one by one with a company of -people, and played dice (plum pits); being beaten, their heads were cut off. Many -men and women have gone to the same place and have lost their heads.” Hinon Hohawaqk -answered, “I will go, too, and will kill that woman and her son.” The old woman tried -to keep him home, but he would not remain with her. He told her to make two pairs -of moccasins for him. He was very ragged and dirty, so she made the moccasins and -got him the skin of a flying-squirrel for a pouch. -</p> -<p>Setting off toward the west, soon he came to a great opening where there was a large -bark lodge with a pole in front of it, and on the pole a skin robe. He saw boys playing -ball in the opening, and going on a side path, he heard a great noise. After a while -the people saw him, whereupon one of them said, “I do not know where that boy comes -from.” The old people were betting and the boys were playing ball. Soon an old man -came up to Hinon Hohawaqk and gave him a club; he played so well that the old man -came again, saying, “We want you to play dice; all the people will bet on you.” A -bowl was placed on an elk skin lying under the pole. The woman and her son were there -and the other people stood around. Hinon Hohawaqk answered, “I do not know how to -play the game.” The old man replied, “We will risk our heads on you;” so he followed -the old man. He saw a white stone bowl as smooth as glass. The old woman was sitting -there on the elk skin, ready to play, and Hinon Hohawaqk knelt down beside the bowl. -She said, “You <span class="pageNum" id="pb374">[<a href="#pb374">374</a>]</span>play first.” “No,” answered he, “you play first.” So she took out her dice, which -were round and made from plum stones, and blowing on them, cast them into the bowl, -which she shook, at the same time calling out, “Game! game!” The dice flew up into -the air, all becoming crows and cawing as they went out of sight. After a while they -came down, still cawing, and resumed the form of plum stones as they settled in the -bowl. The old woman had three plays to make a count of seventeen. She threw three -times but got nothing. Then Hinon Hohawaqk in order to win took dice out of his pouch -of flying-squirrel skin. The old woman wanted him to use her dice, but he would not -touch them. Placing his dice in the bowl, he shook, whereupon the dice, becoming ducks, -flew upward. They went very high, and all the people heard them as they rose; when -they touched the bowl again they were plum stones, and scored 10. Then Hinon Hohawaqk -shook the bowl again, calling, “Game! game!” while the old woman called out, “No game!” -Back came the dice, scoring another 10. He cast the third time and scored 10 more. -He had won. Then he called the people to see him cut off the heads of the old woman -and her son. “No,” said the old woman, “you must play again. Here is my son; you must -play ball with him, and if he loses we shall both forfeit our heads.” At this Hinon -Hohawaqk asked the old man what he thought. The people, seeing how skillful he was, -said “Play!” whereupon he went to the ball-ground, ragged and looking poor. There -were but two playing, one on each side. Hinon Hohawaqk jumped, knocking the club far -out of his opponent’s hand. Then the old woman’s son ran for his club, but before -he could get it back Hinon Hohawaqk had sent the ball through the goal posts. This -was repeated seven times and Hinon Hohawaqk won the game. “Now,” said he to all the -people, “you can have the heads of the old woman and her son.” The two heads were -cut off, and the boys played with the old woman’s head over the whole field. -</p> -<p>“Now,” said Hinon Hohawaqk; “I am going to bring my grandmother to this place, and -we must all come here to stay and have this long dwelling in which to live.” All went -home to their lodges, and as the Son of Thunder went, he sang praises of himself, -and his grandmother heard him on his way. He told her what he had done, saying, “We -must all go there and live in that fine dwelling and field.” She prepared provisions -and they went. It took them a long time to reach the place. All the other people having -reached there also, they built dwellings around the field. When all had settled down, -Hinon Hohawaqk called them to the council lodge to have a dance. After they had finished -the dance, all went to their homes. Putting away her old blanket, the grandmother -began to dress. Having put on the clothes left by the old woman who lost her <span class="pageNum" id="pb375">[<a href="#pb375">375</a>]</span>head, soon she looked like a young woman and lived happily. After a time Hinon Hohawaqk -went off with Hinon, his father, with whom he stayed all winter. -</p> -<p>In the spring the old woman was uneasy in her mind. She heard thunder in the west, -and soon afterward her grandson came to the lodge. She was very glad to see him. “Where -have you been?” she asked. He answered: “At the great mountain far off in the west. -I have been with my father helping the nations and protecting men.” After that he -remained with his grandmother all summer. Once in a while he would go away when it -began to storm but would come back again when the turbulence of the weather ceased. -</p> -<p>He lived a long time in this way, until at last he said to his grandmother: “I have -an uncle living in the west; some witch stole him from you. I must go to find him.” -So he went to the west to search for his uncle. He went on till he came to a lodge -in which he saw a woman sitting by a fire, with her head resting on her hands. She -would not answer when he asked where his uncle was. Soon afterward he went out, and -taking his war club from his pouch, he knocked her on the head, killing her. When -he had killed the woman he went out and walked all around the lodge, mourning and -looking for his uncle. At last he heard the moaning of a man. He looked into the trees, -for he could not see any one on the ground, but could not find him. Soon he came to -a large slippery-elm tree, the great roots of which held down a man, his head coming -out between two roots on one side and his feet between two on the other side, while -the tree stood just on the middle of his body. He was calling to his nephew to give -him a smoke. The latter answered: “Oh, poor uncle! how badly off you are. Oh, poor -uncle! I will give you a smoke very soon.” Then he kicked over the tree, saying, “Rise, -uncle!” at which the uncle rose, well. Taking out his pouch, Hinon Hohawaqk gave the -old man a smoke, which pleased and strengthened the uncle very much. He told his nephew -how the woman had beguiled him to go with her, pretending that she wanted to marry -him. When she had him at her lodge, however, she ate him, putting his bones under -the elm tree. Then both the uncle and the nephew went home to the long lodge. The -old grandmother was surprised and glad to see them. -</p> -<p>All lived happily in their home till one day when the Son of Thunder went off in a -storm. When it was over he brought home a wife. After that, when he went away in a -storm his wife was uneasy, not knowing where he was, for her husband had brought her -home on his back such a long distance in the storm. In due time she gave birth to -a son. When the boy was large enough to run about, the old man, the uncle of the Son -of Thunder, whose bones had lain under the elm tree, began to teach him, and soon -he was able to make <span class="pageNum" id="pb376">[<a href="#pb376">376</a>]</span>a noise like thunder. One day the boy followed his mother out of the lodge. They had -a small dog, and as the boy was running after his mother, somebody seized him and -rushed away; but the dog ran after him, and, contriving to seize his feet, pulled -off his moccasins, which he carried home. This was the first indication the woman -had that her boy was gone. Hinon Hohawaqk was off with a storm at the time, and when -he came home his wife asked whether he had taken the boy. “No,” said he. “Oh! he is -lost,” cried she. “Oh, no! he is all right,” said Hinon Hohawaqk; “he has many relations -around the world—uncles and cousins.” The boy stayed away all winter. One day when -the winter was over he came home with his father. Then Hinon Hohawaqk said to the -people of his family, “We must all move away and live with my father.” The old woman -said, “No, we can not go; it is so far and I am so old.” “I will carry you there in -a little while,” said the grandson. Thereupon Hinon Hohawaqk began to thunder, and -lightnings flew around. The lodge was torn to pieces and blazed up in flames. All -the rocks and lodges in the opening were broken to pieces. Hinon Hohawaqk and all -of his people rose in the air. The east wind began to blow, bearing them to lofty -mountains in the west, where they found old grandfather Hinon. All live there in the -caves of the rocks to this day. -</p> -</div> -</div> -<div id="s69" class="div2 section"><span class="pageNum">[<a href="#xd30e1168">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">69.</span> <span class="sc">Hagowanen and Otʻhegwenhda</span><a href="#n328" id="n328src" class="noteRef">328</a></h3> -</div> -<div class="divBody"> -<p class="first">At Hetgen Tgastende<a href="#n329" id="n329src" class="noteRef">329</a> lived a man named Hagowanen, who possessed potent orenda (magic power), and who belonged -to the Donyonda people. One day he set out to hunt. In his canoe he sailed across -a broad lake in front of his lodge, and then, leaving his canoe on the other side, -he traveled five days toward the west. Then he collected wood and made a camp. -</p> -<p>On the first day of his hunting he killed five bears and <span id="xd30e6446"></span>deer, which he brought into his camp, saying, “What bad luck I have had today!” On -the second day he killed 10 bears and 12 deer and brought them home and skinned and -roasted them to dry the meat of the 15 bears and 18 deer which he had killed, finishing -the work before daylight. The next morning he said, “I must go after more meat.” That -day he killed 24 deer and 20 bears and brought them into camp, and skinned them and -finished roasting the meat precisely at midnight. Then he said, “I think I have enough -now.” Putting all the meat into one heap, he tied it up with bark ropes. Then he shook -the package, saying, “I want you to be small,” at which it shrank into a small package, -which he hung in his belt. In the same way be made the skins into similar bundles, -which he hung to his belt, and then set out for home. -</p> -<p>When Hagowanen reached the lake he could not find his canoe; he looked everywhere, -but he could see nothing of it. At last, he <span class="pageNum" id="pb377">[<a href="#pb377">377</a>]</span>saw on the shore a man whose name was Handjoias.<a href="#n330" id="n330src" class="noteRef">330</a> When they met, this man asked, “What have you lost?” “My canoe,” answered Hagowanen. -“Well, the man who lives on that island yonder was here yesterday, and he took your -canoe,” replied Handjoias. “Who is the man on the island?” said Hagowanen. “He is -one of the Ganyaqden<a href="#n331" id="n331src" class="noteRef">331</a> people,” was the answer. “How am I to get my canoe back?” inquired Hagowanen. “Give -me what meat you have, and I will get it for you,” said Handjoias. “What am I to eat -if I do that<span class="corr" id="xd30e6458" title="Source: ,">?</span>” replied Hagowanen. “I will do better, I will bring the canoe. Take your meat home, -and roast it, keeping half and putting the other half outside of the door of the lodge -for me,” declared Handjoias. “Very well,” answered Hagowanen. Handjoias, who himself -had taken the canoe to the island, now brought it back, saying: “That man on the island -is a very ugly fellow. He almost killed me.” Getting into his canoe, Hagowanen sailed -home; on arriving he drew up his canoe safely on the rocks. Then he untied and threw -down the bundle of meat, which in a moment regained its natural size. The meat he -piled up inside of the lodge, and tanned the skins, but he never paid Handjoias for -bringing back the canoe. -</p> -<p>After a time a woman of the Hongak (Wild Goose) people came to Hagowanen’s lodge, -bringing a basket of marriage bread, and saying, “My mother has sent me to Hagowanen -to ask him to take me to wife.” Hagowanen hung his head a while thinking, and mused, -“I suppose nothing ill-starred will come of this.” Then, looking at her, he said, -“It is well; I am willing to do what your mother wants me to do.” On hearing this -reply the woman was glad. She placed the basket of nuptial corn bread before him. -In accepting it he said: “I am thankful. For many years I have not tasted bread which -was made by a woman.” So he ate some of the bread, whereupon they became husband and -wife. -</p> -<p>At the end of the first year the Hongak woman bore a son to Hagowanen, and so she -did every year until at last they had ten sons, whom they named in their order from -the eldest to the youngest, as follows: (<i>a</i>) Tgwendahenh Niononeoden;<a href="#n332" id="n332src" class="noteRef">332</a> (<i>b</i>) Hononhwaes; (<i>c</i>) Haniodaqses; (<i>d</i>) Hagondes; (<i>e</i>) Dahsihdes; (<i>f</i>) Dahsinongwadon; (<i>g</i>) Daheqdes; (<i>h</i>) Oeqdowanen; (<i>i</i>) Donoengwenhden; and (<i>j</i>) Otʻhegwenhda. -</p> -<p>They lived together for some time at Hetgen Tgastende, until one morning when Hagowanen, -who was sitting on a stone outside the lodge with drooping head, said to himself: -“Well, I have many children now. I did not think that woman would have so many. I -must go home again.” So he rose, and going aboard his canoe, sailed away across Ganyodaeowanen -(“The Big Lake”). After a while his wife, missing him, said, “Where is my husband?” -She looked out and around everywhere but could not find him. The eldest son was then -a youth and the youngest a lively little boy. -<span class="pageNum" id="pb378">[<a href="#pb378">378</a>]</span></p> -<p>One day the eldest said, “I am going to look for my father, and see where he is.” -The mother rejoined, “You will get lost on the way.” “Oh, no! I will not get lost,” -he replied. At this the mother continued, “Then you may go.” So he set out, traveling -northward. While going across a rocky place he found a trail. “This looks just like -my father’s trail,” said he, following it. Soon he came to a cross-trail, and after -examining it, he said: “I wonder where this path comes from and where it goes. Well, -when I return, I shall find out.” Not far from the cross-trail he came to a lodge, -and as the trail led up to it, he entered. Looking around, he saw an old man in the -southeast corner of the room; another in the southwest; a third, in the northwest; -and a fourth, in the northeast. All sat smoking. The youth looked for his father, -saying, “He must be here somewhere.” The first old man, raising his head, looked at -him and asked: “Well, my grandson, what are you doing here? Come this way, if you -want to see your father. I will show him to you; he is right here.” On the youth approaching, -the old man took him by the hair, and bending his head forward over a bark bowl, cut -it off, saying: “I am glad that a young game animal has come. It must be good eating, -as it is just the right age.” So saying, he began to quarter the body. -</p> -<p>After the people at Hetgen Tgastende had waited for some time without tidings of the -eldest brother, Hononhwaes, the second son of the Hongak woman, said, “I want to follow -my elder brother.” “Oh, my son!” said the mother, “do not go away; something evil -has befallen your brother.” “I must go,” said the boy; “I can not resist the desire. -I must see my brother and father.” So he began to prepare for the journey, putting -on a hunting shirt, leggings, and moccasins of buckskin, and taking his bow and arrows. -His mother cried all the time, but she could not stop him from going. He went northward, -as his brother had done, going over the same trail, until he arrived at the cross-trail -and the lodge, where he saw the four old men smoking in the four corners of the room. -He of the northwest corner spoke, saying, “My grandson, do you want to see your father? -Come here and you shall see him.” He went forward and, looking into a large bark bowl -half full of water, he saw the faces of his father and brother. As he was gazing on -them, the old man cut off his head also, rejoicing as before. -</p> -<p>Nine of the Hongak brothers went, one after another, in search of their father and -brothers, and all were killed by the four old men in the same lodge. At last the tenth -and youngest, Othegwenhda, who was still small and young, said to his mother, “I should -like to follow my brothers.” “Oh, my son!” said the mother, “you must not go. There -are four brothers, old men, living on the road, who are called Hadiiades (Blacksnakes). -They have great magic <span class="pageNum" id="pb379">[<a href="#pb379">379</a>]</span>power.” “But,” said he, “I must go. I want to see my brothers very much.” “You will -never see them,” she replied. “They are dead.” “Well, can not I kill the old men?” -he said. “Maybe you can,” she replied, “if you take my orenda (magic power) with you.” -“Well, mother,” said Otʻhegwenhda, “give me your magic power. I want to kill these -men.” “I will go and bring my magic power, my son,” said his mother. Thereupon the -Hongak woman went westward to a rough and rocky place, where she got a small figurine -of slate rock, about half the length of her little finger, with which she returned -to her home. When she had reached home the boy was ready to start. He had armed himself -with a bow of hickory and arrows of red willow pointed with wasp stings. “Here,” said -the mother, “I will tell you what to do. Gird on a belt and put this fetish in it.” -He placed the fetish between his buckskin belt and his body. “You are now ready,” -said the mother. “Now you can do what you like. You can change yourself to whatever -form you please.” -</p> -<p>Otʻhegwenhda, going northward as his brothers had done, found a fresh trail looking -as if made only a few minutes before. “This must be my father’s trail,” thought he; -“perhaps I will find him somewhere.” After a while he came to the cross-trail running -east and west; he stood thinking whence it came and whither it led. “I will see,” -said he. Going toward the east, he soon reached a wide opening in the forest, near -the end of which was a cloud of dust moving in his direction. “I will hurry back,” -thought he, “or something may happen to me.” The moment he turned back the great dust -cloud approached very quickly, and when it touched him, from weakness he fell to the -ground. Soon after this he heard a noise, and, looking up, saw a person with long -legs, rushing on toward him. Springing to his feet, the youth climbed a tree; and -then he shot his wasp-sting pointed arrows, thus killing the stranger in the cloud -of dust. This stranger was a Djieien (Spider). -</p> -<p>Now Otʻhegwenhda went eastward again, and another cloud of dust rushed against him, -but he got outside of it, and after the cloud had passed, he hastened westward to -the point where the trails crossed. Thence, going northward, he soon reached the lodge -where the four old brothers, Hadiiades (Blacksnakes), sat smoking. After standing -outside a while, he found a crack in the lodge; peeping in, he saw the four old men -in the four corners, at which he soliloquized: “I wonder whether these are the men -of whom my mother spoke. I will kill them if I can, and if I can not, I will burn -the lodge.” Taking out the fetish, he placed it on his head, whereupon it stood up, -and he said, “I am going to ask you a question; I want you to tell me what to do; -I want to kill these old men.” The fetish answered: “If you want to kill them, you -must get on that high rock and call <span class="pageNum" id="pb380">[<a href="#pb380">380</a>]</span>out, ‘I, Otʻhegwenhda, am on this high rock.’ You will find very sharp flint stones -up there; take a handful of these and throw them this way, saying, ‘I want it to be -hot.’ This is your only course to succeed.” As Otʻhegwenhda put back the fetish in -his belt, he heard the old men talking. “It seems Otʻhegwenhda is about here,” said -the old man in the northwest corner to the one in the southeast. “Oh!” replied the -other, “I thought you said all that family were killed.” Then the old man in the southwest -remarked, “It was my opinion that one was left.” “Well, I think they are all gone -except the old woman Hongak,” said the old man in the northeast. “Well,” added the -old man in the northwest, “it seems to me that Otʻhegwenhda is lurking around here -somewhere.” “If you think so, you should look for him,” replied the old man of the -southwest. “Yes, I must look to see if I can find him,” rejoined the man of the northwest. -Otʻhegwenhda, leaping on the lodge, sat with his feet hanging through the smoke-hole. -The old man looked everywhere but could not see him. -</p> -<p>Otʻhegwenhda with his bow and arrows now shot down through the smoke-hole at each -of the four old men, the arrows piercing their bodies deeply, but the old men were -not hurt; they did not even know that they were hit. Leaping off the lodge and landing -about forty rods away, Otʻhegwenhda went into the rock, whence he called out, “My -name is Otʻhegwenhda.” As he stood there a while one of the old men said: “My back -is sore. It feels as though my bones were broken.” Picking up a handful of sharp fragments -of flint, Otʻhegwenhda threw them at the lodge, saying, “I want you to be red hot -and burn up these old men and their lodge.” The flint went straight to the lodge, -a few pieces flying beyond. Those that struck the lodge set it on fire, and those -that fell beyond set the forest on fire. Everything was blazing in and around the -lodge. Then the boy threw another handful of flints, saying, “I want you to cut these -old men’s heads off,” whereupon the flints pierced their necks, causing their heads -to fall off. -</p> -<p>Otʻhegwenhda stood on the rock, watching the fire burn until nothing but coals remained. -Suddenly he heard an explosion—a Dagwanoenyent flew toward him, knocking him off the -rock; then rising high in the air, it went straight west. Quickly springing to his -feet and looking up, the boy saw the Dagwanoenyent going higher and higher. Soon he -heard a crash as it struck the Blue (Sky),<a href="#n333" id="n333src" class="noteRef">333</a> after which it came rushing down again, soon reaching the earth. Thereupon the youth -crushed its head with a white flint. -</p> -<p>Otʻhegwenhda now searched all through the coals with a pointed stick, but he found -nothing but fire. At the northwestern corner of the burnt heap he found a trail leading -toward the northwest, and following this, he came to an opening in the forest where -he saw a <span class="pageNum" id="pb381">[<a href="#pb381">381</a>]</span>cloud of dust rushing toward him. Swerving aside into the woods, he peeped out from -some sheltering shrubbery; presently the cloud stopped at the edge of the woods. Then -he saw a Djieien (Spider) 6 feet tall. “Oh! I thought,” said Djieien, “somebody was -on the trail. It must be my master fooling me. I thought he was here and had found -some more of the Hongak family.” The Djieien, turning back, ran as fast as he could, -Otʻhegwenhda following closely until Djieien reached the lodge, which was slightly -sunken into the ground. When the Djieien went into the lodge Otʻhegwenhda listened -outside. Soon he heard crying within and thought that the sound resembled that of -his father’s voice, and that his father must be in there. Then he took out the fetish, -which came to life, and stood up; he asked of it, “How am I to kill the Djieien who -lives in here?” The fetish answered: “Go to that tree just west of here, and climbing -high upon it, call out, ‘I am Otʻhegwenhda, and more powerful than anything under -the Blue (Sky). I can kill any kind of game (<i>ganyo</i>) on earth.’ When you have spoken, cut a limb from the tree and throw it with the -command to split the Spider’s heart in two (the heart was in the ground under the -lodge). When Djieien is killed, you can come down and see your father before burning -the lodge.” Otʻhegwenhda did as directed by the fetish. He cut off a limb of the tree, -and spat on it; straightway it became alive, and he cast it toward the lodge, saying, -“Split Djieien’s heart in two.” The limb went under the lodge to the place where the -heart was hidden, and the instant its heart was split Djieien stretched out, saying, -“This is the end of me,” and died. The boy heard the words and laughed. Then he slipped -down, and entering the lodge, said: “I must go in to see my father. I heard him cry, -so he must be inside.” So saying, he went in. There Djieien lay dead in the middle -of the room. Under the couch was someone nearly dead. On raising the couch, he found -his father in a dying condition with the flesh gone from his legs and arms. Otʻhegwenhda -exclaimed, “Oh, my father! you must go home; my mother wishes to see you.” Hagowanen -whispered (he had lost his voice), “My son, you will die if you come in here.” “Oh, -no!” answered the boy; “there is no danger now.” Putting the fetish on his hand, he -asked it, “What shall be done with my father?” The fetish answered: “He is only a -skeleton now. Spit on your hands and rub the spittle all over him, and flesh shall -come on his bones again.” Otʻhegwenhda did this, and his father became as well as -ever, whereupon he said: “Now, I have become Sʻhodieonskon. I have heard old people -say that when Sʻhodieonskon dies he comes to life again immediately.” The boy laughed, -and Hagowanen added, “Let us go home.” “You go, but I must find my brothers,” replied -the youth. -<span class="pageNum" id="pb382">[<a href="#pb382">382</a>]</span></p> -<p>When Hagowanen reached home, his wife, looking at him, began to cry: “Oh! my dear -son, I wish you were here. I think I have seen something mysterious.” Hagowanen asked, -“Why do you talk so?” She cried the more, and he added: “Why do you cry? Are you sorry -that I have returned?” “No, but you are not alive,” she said. “Oh, yes! I am,” he -replied. “No; I can not believe that you are,” and, thinking he was a ghost, she drove -him out to the rocks, where he sat down. -</p> -<p>After his father had gone Otʻhegwenhda burned Djieien’s lodge. When nothing but coals -were left, something shot up out of them, and flying westward, it finally alighted -on the plain, becoming a Dowisdowi (Sandpiper). “That is the way I do, and that is -why I claimed, ‘I can kill anybody,’ ” said the boy. Going around the edge of the -clearing on the eastern side, he found a broad trail on which he traveled for half -a day, until he came to a cross-trail leading from north to south. He stood at the -four corners made by the trails, and putting the fetish on his hand said, “You are -the one I need.” “What do you wish?” asked the fetish. “I wish you to tell me what -I am to do now.” “If you go to the foot of that pine tree,” answered the fetish, “you -shall find a bark bowl, beyond the tree a medicine spring, on the other side of the -spring, a plant. Dig up this plant, put it into the bowl, which you shall fill with -water from the spring, and then at this spot where the trails intersect, dig a hole, -and in it put the bowl with the plant standing in the water. This done, step aside -and see what will happen. Now, be quick!” Hurrying to the pine tree which grew in -the northwest between the northern and western trails, Otʻhegwenhda found the spring, -and farther on, the plant awéaundagon (in full bloom), with bright red blossoms. He -did as directed, putting the bowl with the plant therein in the ground at the crossing -of the trails; then stepping aside, he watched and listened. Presently he heard a -noise in the forest like that made by a heavy wind from the north. Nearer and nearer -it came, accompanied with a great cloud of dust. Nothing could be distinguished until -the cloud stopped at the crossing. Then, in the middle of the cloud he saw the skeleton -of Djainosgowa standing near the bowl. The skeleton, walking up to the plant, ate -one of its red blossoms. Though it had no stomach, no place to hide the blossom, it -nevertheless vanished, at which the boy wondered greatly, saying: “It is nothing but -bones. Where does the food go?” Presently, the skeleton growing sick, jumped around -until it fell to pieces—arms, legs, head, ribs, all the bones falling apart. Now Otʻhegwenhda -laughed, standing in his hiding place. But before he had stopped laughing he heard -the rushing of another wind from the south; after it came a cloud of dust, which stopped -at the <span class="pageNum" id="pb383">[<a href="#pb383">383</a>]</span>crossing, and he saw the skeleton of Tsodiqgwadon near the bowl. This also, going -straight to the plant, ate a blossom. In a moment it began to shake all over; soon -it fell to pieces, becoming a pile of bones. Soon the sound of a third wind was heard -approaching from the east with a great cloud of dust. This came rushing on until it -stopped at the crossing. In the middle of the cloud was the skeleton of Ganiagwaihegowa, -which ate a blossom, after doing which it began to tremble and to become disjointed -until, finally, it was a mere heap of bones, like the other three. -</p> -<p>Taking out the fetish again, Otʻhegwenhda asked it, “Is the work all finished now?” -“Yes,” said the fetish; “all the trails are clear. Now you can go to the end of the -southern trail. Perhaps you may find your brother there. If you do, treat him as you -did your father.” Immediately he started toward the south. When he reached the end -of the trail, he could see nothing; but he searched until at last he found a rock -with an opening in it. Entering this opening, he went down into the ground, looking -around very closely. It was dark, and he thought, “There may be more skeletons here, -but I must go on.” At last he came to a room. There was no fire in it; only plenty -of light. He saw also another room, on entering which he found three of his brothers—the -eldest and the two next to him. The eldest called out: “Oh, my brother! are you here? -You would better run away. The skeleton will come soon.” “Oh! I will kill it,” he -said. “My brother, I do not think you can live if you stay here,” the elder brother -continued. “I have come to take you away,” answered Otʻhegwenhda. “We can not walk,” -answered the three brothers; “the skeleton has eaten our flesh.” On looking at them, -he saw that their limbs were bare bones. After he had rubbed them with his spittle, -they were covered with flesh as before, and his brothers were well and strong again. -Thereupon he said: “I want you to start home now. I will go to find our other brothers.” -</p> -<p>The three brothers now went home. When their mother saw them, she began to cry, thinking -they were ghosts, and, seizing a club, she drove them out. They found their father, -who was very glad to see them, and they sat down on the rocks with him. -</p> -<p>Otʻhegwenhda, now returning to the crossing, went along the eastern trail to the end. -There he saw nothing and wondered whence Ganiagwaihegowa came. At last he noticed -an opening in the ground, and, entering it, he went down. It was very dark within. -“There must be a skeleton here,” thought he, looking around. Going farther, he came -to a room in which was abundant light from rotten wood all around. Farther on he came -to a second room, in which were three of his brothers too weak to move, all their -flesh having been eaten away. Having brought flesh to their limbs by means of his -spittle, he <span class="pageNum" id="pb384">[<a href="#pb384">384</a>]</span>sent them home. Their mother, thinking that they were ghosts, cried; then she drove -them out to the rocks, where they found their father and brothers. -</p> -<p>Otʻhegwenhda now went along the northern trail until he came to a small opening, where -he stopped a moment. At this time a whirlwind came straight upon him, causing him -to run to the shelter of a great maple tree near by. In a short time he heard the -sound of a blow on the other side of the tree. Looking toward the spot, he saw an -Onwi (Winged Snake) lying dead, for coming in the whirlwind, it had struck the tree -and in this way had been killed. The boy now went to the edge of the opening, where -he heard the noise caused by a second great whirlwind. “I shall die this time surely,” -thought he, as he saw a multitude of winged snakes borne by the whirlwind. Again as -he stood behind a tree, they rushed far beyond. Thereupon he ran to the other side -of the opening. Presently the whirlwind of snakes<a href="#n334" id="n334src" class="noteRef">334</a> came back; this time he lay down on the roots, on the opposite side of the tree, -until the snakes rushed by and far away. Now, putting the fetish on his hand, it stood -up alive; he asked, “What am I to do with these snakes that are chasing me?” “Oh! -make a large fire across their trail,” was the reply. Gathering boughs and sticks -into a great pile, he set fire to the western end of it, saying to the wind, “Oh, -my grandfather! send a breeze on the western end of this pile.” His grandfather heard -him, and soon there was a mighty fire. When well kindled, he said, “Let the breeze -be still.” Immediately it died out. Very soon the snakes came on again in the whirlwind, -and rushing into the fire, every one was killed. -</p> -<p>Now free, Otʻhegwenhda hurried along the northern trail again until he came to a second -one leading toward the northeast. Once more taking out the fetish, he asked, “Which -way shall I go?” “North,” was the answer. So he went on. Soon he saw a trail going -toward the northwest, but he kept straight on his own trail to the end. At first he -saw nothing there, but after a long search he found an opening near a birch tree which -stood at the end of the trail. On entering, he came to a room in which an old man -sat smoking. “What can that old man be doing,” thought he. Presently the old man straightened -up, saying: “I am weak this morning. It seems to me somebody is around here. I thought -the man who guarded the opening said the Hongak family were all dead.” Raising his -head, the old man looked, and as he looked, his eyes seemed to stand out from his -head. At length he saw the boy, to whom he said: “My nephew, I am glad you have come -to visit me. I am going to try whether I can find what luck (or orenda) you have. -So saying, he shook a rattle made of Dagwanoenyent, saying <i>sáwa</i>. <span class="pageNum" id="pb385">[<a href="#pb385">385</a>]</span>“No,” said Otʻhegwenhda, “I will try your orenda or magic power.” “Oh, no! I will -try first,” said the old man, whose name was Dewaqsentʻhwûs (Flea). Thereupon they -disputed until they came to blows. Throwing down the rattle, the old man struck the -boy with one hand. Immediately the old man’s arm fell off; he struck with the other -hand, whereupon the other arm fell off. Then he kicked at the youth with one leg, -and that broke off; he kicked with the other leg, which likewise dropped off. The -old man was now merely head and body. The arms and the legs tried to get back into -their places, but Otʻhegwenhda rushed around to push them away, and shot an arrow -through the old man. Immediately the arrow, taking root, became a small tree. Though -fastened to the earth, the old man tried to bite Otʻhegwenhda, but the moment he did -so, his head flew off. The boy pounded the body to bits. Jumping and dancing around, -he said, “Oh! my uncle is all in pieces.” In the old man’s lodge he found a second -room, in which were the last three of his brothers, who were as weak and wretched -as were the others. These he cured in like manner and sent home. Their mother drove -them out of the lodge, whence they went and sat down on the rocks with their father -and six brothers. -</p> -<p>After his brothers had gone home Otʻhegwenhda, taking out the fetish, asked it, “Is -there anything on the northeastern trail?” “Not much. Still you will save some people, -if you go there,” was the reply. “Is there trouble in the northwest?” the youth asked. -“Yes; but not very much,” was the answer. Keeping on to the end of the northwestern -trail, Otʻhegwenhda found a lodge without a door, at which he thought, “How can I -get into this lodge?” Peeping through a crack, he saw within an old woman of the Onweaunt -people, who was singing, “Otʻhegwenhda is coming, Otʻhegwenhda is coming.” “Well, -she knows I am here,” thought the boy. Presently, saying, “I will go out and play,” -she went into a small but very deep lake, called Dyunyudenodes, also Dedyoendjongoqden,<a href="#n335" id="n335src" class="noteRef">335</a> going way down into the water. After a while her tail appeared moving around in a -circle on the water. As the lake was very small she was near the shore. The boy saw -on the tail two small objects like fins, which in rubbing against each other made -music. After the old woman had played a while, she started to come out. Seeing the -boy, she said, “My grandson, do not kill me; I never killed any of your people.” “If -you give me something, I won’t kill you,” answered the boy. “Well, I will give you -one of these points on my tail;” and taking off one, she said, “Keep this; it is good -to find out your luck with.” “What shall I do when I want to use it?” asked the youth. -“Put it under your head when you go to sleep; you will have a dream, and the dream -will tell you what you want to know,” she replied. -<span class="pageNum" id="pb386">[<a href="#pb386">386</a>]</span></p> -<p>Now the boy went home with the old woman. On entering her lodge and looking around, -he saw an opening in the ground; going through this, he found a great many people -almost dead. To these he said, “My friends, I have come to help you, so you may live -a little longer.” Having spat on his hands, he rubbed each one of them, whereupon -all were well straightway, and went out into the open air. He asked all where they -came from and told them what direction to take to go home. One said, “I came from -Hetgen Tgastende.” There were ten with him; they were Donyonda people. “Go toward -the southwest for five days,” the youth told him. Another said, “We came from Gawenogowanenne.” -“Go westward five days’ journey,” he ordered. Twenty followed him; they were Teqdoon -people. A third person said, “We came from Dyoenhdanódes;” these were Díhdih people.<a href="#n336" id="n336src" class="noteRef">336</a> “Go toward the northeast,” he directed them. A fourth person said, “We live in Dyonondadenyon;<a href="#n337" id="n337src" class="noteRef">337</a> our chief’s name is Honigonowanen.” These were Djoqgweani<a href="#n338" id="n338src" class="noteRef">338</a> people. Otʻhegwenhda said: “I must go to pay you a visit. You have twenty days’ journey -before you.” -</p> -<p>All went home. When they were gone, Otʻhegwenhda went back to the old woman, whom -he asked, “Why did you shut up these people?” “I did not shut them up,” she replied. -“Well, they were in your lodge,” he continued. “Yes, but my husband, who is a man-eater, -did it,” she responded. “Does he live here? What is his name?” he asked. “He lives -on another trail,” she replied; “his name is Dewaqsentʻhwûs (the Weeper, or Flea).” -The boy, laughing, asked, “Was that old man your husband? Oh! I killed him some time -ago.” “Are you sure?” “Yes,” he said. “Well, then I am glad. I never liked him. Your -people are safe now, for you killed the man who always hunted them.” The boy said, -“I will let you live this time, but I will kill you if you ever chase my people.” -</p> -<p>Otʻhegwenhda now went on the northeastern trail until he came to a lodge in which -he heard singing in a very low voice: “The youngest son of Hongak is going all over -the world. We wish he would come to visit us.” Then the song ceased, and a woman’s -voice said, “I feel worse this morning.” “Let us go out and play and feel well,” answered -the man’s voice. Coming out, with the boy following them, they went to some white -flints as large as a lodge. Picking up one of these stones, the woman threw it into -the air. It fell on her head but did not hurt her a bit. Then she threw it to the -man who, having caught it, threw it back. Thus they played some time until the woman -said, “Let us go home.” “Very well,” answered the man. Otʻhegwenhda hurried on before -them. After they had entered the lodge, the man said: “It seems as though some one -were here. I will go and look outside.” On going out and finding the boy, he said, -“My grandson, what are you doing here?” <span class="pageNum" id="pb387">[<a href="#pb387">387</a>]</span>The youth replied, “I have come just to visit you.” “Come inside then,” was the response. -“Otʻhegwenhda has come,” said the man to his wife, who turned, saying: “My grandson, -I am glad you have come. We have been waiting for a long time to see you. Now we will -tell you why we wish you to be powerful. We know that you have killed the man-eater, -Dewaqsentʻhwûs, and the skeletons of Tsodiqgwadon and Ganiagwaihegowa. There are many -people under our lodge and we want you to free them.” At one corner of the room was -an opening through which the boy passed into a second very large room, in which he -found a multitude of people without flesh and almost dead. He rubbed them with spittle, -thus curing them, after which he brought them out. “Now,” said he, “you are all free -and need have no further fear, for the evil people are all dead.” He then asked all -where they came from. One party, the Djoñiaik people, said they came from Diogegas -he Tgawenonde (Hickory Point). “You go southward fifty days,” he told them; and they -went. The second party, the Gaisgense people, said they came from Gendowane (Great -Meadow). “You go toward the southeast,” he told them. A third party, the Djagwiu people, -said they came from Gahadowane (Great Forest). “You go toward the southeast,” he told -them. A fourth party, the Ogenhwan people, said they came from Diodonhwendjíagon (Broken -Land). A fifth party, the Gwaqgwa people, said they came from Hehdon dyóondaien (Juneberry -Tree Grove). “Go directly westward a day and a half,” was the command. A sixth party, -the Guro<a href="#n339" id="n339src" class="noteRef">339</a> people, said that they came from Nitgendasédyea (Beyond the Narrow Opening). “You -travel toward the south five days’ journey,” he said. Three were left who did not -remember at first where they came from. Then they said, “We think that the old people -called the place we came from Steep Opening.” “Then you go northeastward,” said the -youth. Otʻhegwenhda was left there alone. The man and woman who had been guarding -the people just liberated now thanked him; they, too, were then free from Dewaqsentʻhwûs, -the man-eater, who, being master of the skeletons, had forced them all to work for -him in capturing and confining people for him to eat. “Now,” said Otʻhegwenhda, “let -all the trails disappear. Trails are not to be made across the world to deceive people.” -Thereupon the trails all vanished. -</p> -<p>Then the youth went to his own lodge, where he found his father and his nine brothers, -sitting on a great flat stone. “Oh!” said the youth, “why do you not go inside where -my mother is?” Hagowanen answered, “Your mother drove us out.” Otʻhegwenhda, going -into the lodge, asked: “Mother, what have you done? Are you not glad that I brought -my father and brothers back?” “Did you find and bring them home?” asked his mother. -“Yes, I did,” he replied. Then the woman was sorry. She invited them in, and they -came into <span class="pageNum" id="pb388">[<a href="#pb388">388</a>]</span>the lodge and all were happy. After he had been home a while Otʻhegwenhda said to -his family: “I must visit my friends, the Djoqgweani in Dionondadenion. It is not -far from here,” he said. They had to let him go and do what he liked, for he possessed -the most potent orenda. -</p> -<p>Otʻhegwenhda soon came to a lake called Onyudetdji (Rough Lake). Putting on the water -a piece of slate, he said, “I want you to take me across.” Sitting upon the slate, -it carried him quickly over the water to the other side, where he left it, saying: -“Wait here until I return. Then I shall need your help again.” Soon reaching Dionondadenion, -a beautiful country, he inquired until he found the chief’s lodge. When he entered -he saw an old man, to whom he said: “I have come to see you.” The old man was silent. -The youth spoke again, but received no answer. “Why do you not speak?” thought he. -A third time he spoke, whereupon the old man replied, “Why do you not hurry and eat -up all my people?” “I have never killed any of your people. I have saved many of them -from Dewaqsentʻhwûs, and I thought you would be glad,” said the youth. “Well, there -is a man around here eating up all my people. He looks like you, though he is an old -man.” “I came to help you,” said Otʻhegwenhda, “and I will kill this man.” “Well, -he is coming now,” said Honigoneowanen. Presently a man kicked the door open and came -in, saying, “I have come to see you a few moments.” His mouth was smeared with fresh -blood. Otʻhegwenhda, standing up, said: “I have come to fight with you. You will have -to conquer me before you kill these people.” “Very well,” said the man-eater, whose -name was Djiniondaqses;<a href="#n340" id="n340src" class="noteRef">340</a> “come out.” Thereupon they went out, and they fought until night; then until dawn. -Next morning Otʻhegwenhda was nothing but bones, while the man-eater, too, had lost -all his flesh. The two skeletons fought all that day, and when night came, their bodies -were broken up, nothing being left but the two skulls. The skulls fought all night, -and when daylight came the skull of Djiniondaqses was crushed to pieces. The skull -of Otʻhegwenhda was sound, and it kept on rolling over the ground where he had fought. -As it rolled around, the bones of his body began to reattach themselves to it, and -soon the skeleton was complete. Then the skeleton rolled in the blood and flesh where -he had fought, and straightway the flesh and blood grew to it, until at last Otʻhegwenhda -stood up sound and well as ever. -</p> -<p>When Otʻhegwenhda went into the chief’s lodge, Honigoneowanen said: “I am very glad -and thank you. I will now give you my daughter, and when you are old enough, you shall -marry her.” Otʻhegwenhda took the chief’s daughter to Hetgen Tgastende and they lived -there. -<span class="pageNum" id="pb389">[<a href="#pb389">389</a>]</span></p> -</div> -</div> -<div id="s70" class="div2 section"><span class="pageNum">[<a href="#xd30e1178">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">70.</span> <span class="sc">Okteondon and Haieñtʻhwus</span><a href="#n341" id="n341src" class="noteRef">341</a> (<span class="sc">the Planters</span>)</h3> -</div> -<div class="divBody"> -<p class="first">Okteondon was a youth who lived with his maternal uncle, Haieñtʻhwus, in an arborlike -lodge in the forest. From his earliest babyhood Okteondon lay carefully hidden from -the eyes of the people, having been for this purpose securely fastened under the roots -of a large tree, around which his uncle had erected his lodge.<a href="#n341a" id="n341asrc" class="noteRef">341a</a> Okteondon had now reached the age of puberty. -</p> -<p>One day while Haieñtʻhwus was in the neighboring field planting corn, he heard his -nephew singing in a loud voice: “Now, I am rising. Now, I am rising.” Dropping his -planting-stick and shouting, “No, my nephew, you are not ready yet; you are in too -great a hurry,” Haieñtʻhwus ran home, where he found that Okteondon had raised his -head by partially uprooting and overturning the sheltering tree. Haieñtʻhwus therefore -pushed him back into his place, admonishing him, “I will tell you when it is time -for you to arise.” -</p> -<p>The next day Haieñtʻhwus again went out to plant corn. He had hardly reached the field -when he heard once more his nephew begin to sing and to strive to arise. Haieñtʻhwus -at once started for the lodge, running with so much haste that he lost on the way -all his seed corn from his seeding basket. When he reached home he found the tree -half uprooted and leaning far over to one side. So he pushed his nephew back into -his place, but he was unable to reset the tree as firmly or as nearly upright as it -was before. -</p> -<p>On the third day Haieñtʻhwus again went out to finish his corn planting, but the moment -that he began to drop the grains of corn he heard still again the singing of his nephew. -So Haieñtʻhwus without delay rushed back to the lodge, but while running he heard -an awful crash and crackling of limbs, from which he knew that the tree had fallen. -When he reached the lodge he found Okteondon sitting on the ground. Haieñtʻhwus did -not return to the field to complete his corn planting, but remained in his home to -look after his nephew and to make the necessary preparations for the coming marriage -of the young man. -</p> -<p>Early the next morning they heard sounds outside the lodge, and shortly afterward -a woman and a beautiful younger woman, who were Wadiʻoniondies, entered the lodge. -One of the women, addressing Okteondon, said, “I have come purposely to take you home -with me.” “It is well. I consent,” answered the youth, who started at once to cross -the lodge to accompany her and her companion. But Haieñtʻhwus stopped him with the -remark: “You must not go yet. You have friends who are coming to escort you, and must -wait for them.” Then “The Planter” hastened to prepare some food to eat, and for this -purpose placed a large kettle of hominy over the <span class="pageNum" id="pb390">[<a href="#pb390">390</a>]</span>fire. About the time that the hominy was ready three young men came into the lodge, -who were invited by Haieñtʻhwus to eat. When Okteondon, the young men, and Haieñtʻhwus -had eaten the boiled hominy, the old man began to pack some garments in a small bundle. -When he had finished his parcel, he said to his nephew, “When any one of your friends -is in need of things such as these you will find them in this parcel.” -</p> -<p>Then Okteondon, after putting on his snowshoes, instructed his friends, saying: “You -must follow me, and in doing so you must step in my tracks;” then he started. The -three young men in stepping in his tracks found that it was like walking on solid -ground, although the earth was covered deep with snow. Toward evening they came to -a place where they saw smoke floating like clouds among the trees. When they drew -near to an opening they saw a number of fires, around which were four young women. -Thereupon Okteondon, addressing his companions, said: “We will stop here and kindle -our fires near these women.” When their fires were burning briskly Okteondon, going -up to the four young women, who had kettles of hominy boiling over their fires, overturned -the kettles and scattered the fires with his feet. This greatly angered the women -except the last, who was the youngest. After doing this Okteondon returned to his -friends, and remarking that he was going out to hunt for fresh meat, started off into -the forest. He had not gone far when he came to a tree on which he saw marks made -by the claws of a bear. Walking up to the tree he exclaimed: “Thou who art in this -tree, come forth.” In a moment a bear came forth, which he killed; after dressing -it he brought the meat to the camp. Then he said, “I am going to fetch my uncle’s -kettle,” and passing around a big tree standing near the camp, he returned with a -large kettle. In this kettle they placed the meat to cook over their fire. When the -meat was cooked they sat down and ate it. After they were through eating Okteondon -said: “Let us now go to our wives. I wish you to follow my advice, too. Take none -of this meat to your wives, for if you do we shall have bad luck. Some misfortune -will befall us.” When they reached the camp of the young women they found that the -latter had hominy cooked and were cooling it. They sat with their backs turned toward -the men. The youngest sister, whom Okteondon claimed as his wife, asked him to come -over and eat with her. The others said nothing. Okteondon ate, but the other men did -not. That night they slept with the women. Hotʻhoh,<a href="#n342" id="n342src" class="noteRef">342</a> one of the three men who accompanied Okteondon, was naked. He had a hole slit through -the skin of his hip, in which he carried his war club. He chose the eldest of the -Wadiʻoniondies<a href="#n342a" id="n342asrc" class="noteRef">342a</a> sisters, and Okteondon the youngest. The women kept their canoe near the four fires, -and when they undressed they placed their outdoor garments in the canoe. <span class="pageNum" id="pb391">[<a href="#pb391">391</a>]</span>The next morning the men returned to their fires. One of the men, however, had lost -his leggings and his moccasins, for the woman with whom he had slept had robbed him -of them. The sisters warmed up the cold hominy for their breakfast, and after eating -it went aboard their canoes and sailed away through the air, leaving a trail<a href="#n343" id="n343src" class="noteRef">343</a> therein. -</p> -<p>In the camp of the men Okteondon opened his pouch and, taking therefrom a pair of -leggings and a pair of moccasins, he gave them to the man who had been robbed of his -own. When the men had prepared and eaten their breakfast, and had made the necessary -provision for their journey, they started off, following the trail of the canoe of -the women, which was plainly visible in the air. Toward evening they again saw smoke -in the distance ahead. When yet some distance from it Okteondon said: “We will encamp -here.” Again going over to the camp of the women, he walked through their fires and -upset the kettles of hominy. Then returning to his own camp, he went out to hunt, -in order to get meat for the supper of his friends. But he had to go a long distance -before finding any game, for the woman who stole the foolish man’s leggings had stretched -them out over the country, her very long arms describing an imaginary circle with -them, at the same time telling the game animals included therein to go outside of -this circle. So Okteondon had to do likewise before he could find a bear. Finally -he killed one, the carcass of which he brought into camp. When he returned to camp -he upbraided his three companions with the words: “You have been the cause of my being -tired by your folly. You know that I forbade you taking anything to the women, even -a small portion of meat. But you failed to obey my advice, and I have now experienced -some of the effects.” Procuring a kettle in the same way as he had done before, Okteondon -then proceeded to cook the bear’s flesh. When it was done he and his companions ate -their evening meal. After they were through eating they went over to the camp of the -women, where they found them sitting each with a bark dish of hot hominy on her knees, -which she was cooling. They sat with their faces turned toward home and with their -backs toward the camp of the men. The youngest of the sisters asked Okteondon to eat -with her. Later, separating into pairs, they all went to bed together. As the night -passed Okteondon grew angrier and angrier, and so he lay awake. At last, when he thought -that all were asleep, he said, addressing a tall tree standing near the canoe which -contained the clothes of the women: “I want you, Tree, to bend down to me.” Thereupon -the tree bent down to him and Okteondon placed the canoe among its topmost branches. -Then he said, “Now I want you to stand upright again,” and the Tree again resumed -its erect position. He immediately added, “I desire you, Tree, to be covered with -ice,” and it soon so happened. Okteondon <span class="pageNum" id="pb392">[<a href="#pb392">392</a>]</span>did this because he was angered by the action of the women in driving the game away, -thus causing him to go so far to hunt to find the bear he had killed, and in having -stolen the leggings and moccasins of one of his companions. -</p> -<p>Early the next morning Okteondon and his companions returned to their camp fires. -When the women arose they could not find the canoe in which their outdoor garments -were kept. So they had to run around from place to place naked, trying in vain to -find them. At last they discovered the canoe in the top of the tree; whereupon the -eldest of the sisters said, “I will try to get it down.” Moistening both her hands -and feet with saliva, which she rubbed thoroughly into them, the nails on her fingers -and toes presently grew long and powerful, resembling the claws of a bear. Then the -woman began to climb the tree. She succeeded in getting halfway up the icy trunk when, -losing her grip, she slid down, her powerful nails tearing the ice as she slipped, -until she struck the ground in a sitting posture. She made several attempts to reach -the canoe but each time failed. All the sisters talked together over the situation, -finally deciding that no one but Okteondon had played them this mean trick. When they -asked him about it, he replied, “I put your canoe on the tree top because you insulted -me and so made me angry.” The women all promised that they would not do such things -again if he would get the canoe for them. So, relenting, Okteondon asked the Tree -to bend down a second time. As the top reached the ground, Okteondon took the canoe -therefrom, which he gave back to the women. They were then able to dress themselves. -After doing so, they took their food out of the canoe, and, having cooked and eaten -their morning meal, they continued their journey homeward in the canoe. Shortly the -four men followed them, keeping the trail all day. -</p> -<p>Toward evening the men noticed before them smoke in the distance. When they drew near -it they saw that it arose from the middle of a great lake covered with smooth ice. -The four sisters were encamped in the middle of this lake, and Okteondon told his -friends that he would make ready to camp on the ice, too. Gathering a handful of dry -leaves and hemlock boughs, he said to his companions: “Be cautious and follow my steps. -Be sure that each of you step exactly in my tracks.” When near the camp of the women -Okteondon remarked, “We will camp here.” Laying down his handful of wood, it at once -increased in size, becoming a great pile, whereupon he said, “I want a fire to be -here”; and there was there immediately a fire. Then he scattered the handful of hemlock -boughs on one side of the fire, saying, “In this place shall be our lodge and beds,” -and straightway there was a lodge, and within were beds for every one present. -<span class="pageNum" id="pb393">[<a href="#pb393">393</a>]</span></p> -<p>Now, the home of the sisters was on the shore of this lake, but they had camped in -the middle of its waters in order to see how the four men would act and to ascertain -what orenda they had. -</p> -<p>Early in the night the women came to the camp of the men but did not sleep with them, -returning to their own camp instead. In the morning the women went to their home on -the shore of the lake. When they arrived there their mother asked them, “What husband -has the most orenda?” They answered unanimously, “Okteondon.” When the men awoke in -the morning they saw the shore of the lake lined with great crowds of people, who -were expecting the return of the women with their husbands. When ready to start, Okteondon -said to the three men, “We will now go to the women, but you must be very cautious -and must not look up at the people.” Then the four men started from their camp on -the ice for the shore. When they had gone but a short distance, three of them heard -a voice singing, <i lang="see">Gwăʼʹ wăʼonĕñioñʹdĭʼ</i>, which means, “Lo! It is raining bones.” These words were heard a second time, sounding -nearer; then suddenly the men heard a swift rushing sound, and a mass of dry bones -swept rustling past them on the ice.<a href="#n344" id="n344src" class="noteRef">344</a> Okteondon steadied his remaining friends with the curt remark, “One of us has looked -up.” At that moment all the people on the shore suddenly disappeared, with the exception -of the old woman [Kahenchitahonk], a noted witch, the mother of the girls who were -bringing home their husbands. She walked back and forth along the shore, singing: -“Okteondon is my son-in-law. Okteondon is my son-in-law.” When Okteondon and his two -remaining companions reached the shore, the old woman, after inviting the men to follow -her, started for her home. Having arrived there, she said, “I am going to see whether -my daughters have prepared something to eat; so you wait here until I return.” Now -the lodge of the old woman was built of ice. So while she was away, Okteondon, taking -a small bundle of sticks, said, “Let these burn!” Straightway the pile of sticks became -large and took fire, burning so briskly as to give out great heat. Then Okteondon -said to the two men: “The old woman will bring food for us to eat, but you two must -not eat it. I alone will eat it, for it will not hurt me.” So saying, he made a hole -through the ice into which he thrust a reed. In a short time the old woman returned, -saying: “Son-in-law, I have brought you a small quantity of something to eat. It is -the custom, you know, to eat only a little after a long journey.” Taking the bark -bowl, Okteondon ate all the food, which ran through the reed into the ground. This -food was hominy (snow) and bloodsuckers (clouds). In a short time the old woman returned -with another bowl, saying: “I have brought more for you to eat. This is hominy cooked -with maple sugar” (it was wild flint that floats on water). Now the lodge of the old -woman was becoming full of holes from the <span class="pageNum" id="pb394">[<a href="#pb394">394</a>]</span>heat of the fire, whereupon she exclaimed, “<i>Whuʼ!</i> My son-in-law has spoiled my lodge. Let us go to the lodge of my daughter.” Going -thither, they found something good to eat (i.e., food which was not the product of -the arts of sorcery). -</p> -<p>In the night when all had retired the wife of Okteondon told him in confidence: “My -mother will try to kill you (by testing your orenda). She does not care much about -the other two men, for she knows just what powers of orenda they have, and that she -can take their lives whenever she wishes to do so.” So toward evening of the next -day the old woman, Kahenchitahonk, said: “<i>Whuʼ!</i> I think that it is going to be terribly cold tonight. I will get some large logs -to make a fire to warm my back during the night.” So bringing great logs into the -lodge from the woods, she made a hot fire. The wife of Okteondon said to her husband: -“My mother will say tonight, ‘I dreamed that my son-in-law must go to hunt to kill -the Sʻhadahgeah, and that he must return to this lodge before the door-flap, which -he swings shut behind him in going out, stops swinging, because if these things are -not performed something direful will happen.’ ” There were then only two men besides -Okteondon in the lodge, for the third companion of Okteondon, Hoisʻheqtoni,<a href="#n345" id="n345src" class="noteRef">345</a> had been turned into bones on the lake by the collapsing of the power of his orenda. -In the middle of the night the old woman, Kahenchitahonk, began to groan horribly -and to writhe and toss in her sleep. Finally she rolled out of her bed into the fire -with such force that she scattered the firebrands and coals about the lodge. Quickly -rising from his bed, Okteondon struck his mother-in-law on the head with the corn-pounder, -to awaken her, calling out, “Well, mother-in-law, what are you doing, and what is -your trouble?” Thereupon the old woman, sitting up, said: “Oh! I have just had a dream. -I dreamed that you, my son-in-law, must kill Sʻhadahgeah<a href="#n346" id="n346src" class="noteRef">346</a> tomorrow and bring his body in here, before the door-flap, which you will swing shut -behind you in going out, stops swinging, because if these things are not performed -something direful will happen.” “Oh, mother-in-law! Go to sleep now; we will attend -to this matter in the morning,” answered Okteondon. So Kahenchitahonk lay down again -and slept. -</p> -<p>The next morning Okteondon was ready to perform his task. Taking hairs from his wife’s -head, he tied them end to end, making a cord long enough for his purpose; then tying -one end of this cord to the door-flap, he gave the other end of it to his wife, bidding -her to pull the door-flap to and fro, so as to keep it swinging, until he came back -from shooting Sʻhadahgeah. Okteondon then started out to hunt for his victim, but -he had not gone far from the lodge before he saw Sʻhadahgeah perched on a cloud. He -let fly one of his arrows, which kept its course until it struck the bird. When Sʻhadahgeah -<span class="pageNum" id="pb395">[<a href="#pb395">395</a>]</span>fell to the ground Okteondon picked it up and carried it back to the lodge. -</p> -<p>Now when the old witch saw that the door-flap did not stop swinging, she was very -angry. She pushed it to, but unknown to her the daughter kept it swinging to and fro. -At this time Okteondon, striding in, threw the bird on the ground, saying, “There! -you have him for your ‘eat-all’ feast (<i>gaqsahon</i>).” “Oh, son-in-law!” said the old woman; “you must give me one of the wings for a -fan; my old one is now worn out.” “Oh no!” said Okteondon; “you can not have it,” -and he threw the bird on the fire to remove its feathers. Then Hotʻhoh, Okteondon’s -friend, placed a kettle of water over the fire. When the feathers were burned off -Sʻhadahgeah, Okteondon, after cutting up its body, put all the pieces into the kettle. -When it was cooked, he took out the flesh and skimmed off every drop of fat from the -soup. “Now,” said the old woman, “you must invite all the men of distinction in the -village.” “I will invite whom I please,” said Okteondon, “and do just as I like.” -Going out of doors, he shouted, “I invite you, all Dagwanoenyents, to an ‘eat-all’ -(<i>gaqsahon</i>) feast.” Soon they began to come one after another. When all were present, Okteondon -said: “I have invited you to a feast in which everything must be consumed. You must -eat the meat, drink the soup, chew the bones and swallow them.” So they began to eat, -and soon they had devoured everything, leaving not a drop of grease or fat, nor a -bit of bone; then the Dagwanoenyents laughed, feeling good when they had finished -their task. They boisterously exclaimed, “It made a fine meal; it was her late husband’s -flesh.” -</p> -<p>Kahenchitahonk, the great witch, notorious and cruel, was now ferociously angry. Seizing -the wooden pestle, or corn-pounder, she struck the Dagwanoenyents with it, whereupon -they fled at once from the lodge, some going out of the smoke-hole, some through the -doorway, and others in their great haste making large rents in the walls of the lodge, -through which they escaped. When she had driven them all out of the lodge, she said: -“I think the coming night will be very cold; so I must fetch wood for the fire.” Bringing -much wood, she then made a great fire, saying, “Now, I will be able to warm my back”; -then she went to sleep with her back to the fire. The wife of Okteondon said to him: -“My mother will dream again tonight and will exclaim, ‘I dreamed that my son-in-law -killed the White Beaver and brought it here before the door-flap, which he will fling -back in going out, stopped swinging, and that if he does not return before the door-flap -stops swinging, something direful will happen to us.’ ” Late in the night all over -the lodge they heard the old woman groaning, and rolling and tossing about; finally -she fell into the fire, scattering the coals around the <span class="pageNum" id="pb396">[<a href="#pb396">396</a>]</span>lodge. Jumping up and seizing the corn-pounder, Okteondon struck the old woman on -the head to awaken her, saying to her, “You must be dreaming about me, mother-in-law?” -“Oh, yes! I am dreaming about you,” she muttered in reply. “You dream about no one -else, I think,” said Okteondon. “Well,” she said, “I do dream about you, for I fear -something may happen, but you are powerful through your orenda (magic power). I will -tell you what the dream said to me; it said that my son-in-law must kill the White -Beaver, and that if the door-flap which he flings back in going out stops swinging -before he returns with the dead Beaver, something direful will happen.” “Oh, mother-in-law! -go back to sleep; that is a small matter, nothing,” said Okteondon. -</p> -<p>Early in the morning Okteondon fastened the string made from his wife’s hair to the -door-flap, as he had done in the former ordeal, and bade his wife thereby keep it -swinging to and fro while he was gone, as she had done before. Then he went out, flinging -the door-flap back as he passed through. Then, running to a knoll on which stood a -butternut tree, and taking a nut from it, he hurried to a neighboring lake, where -he cast the nut into the water, shouting a challenge, “You who live in this lake come -forth.” At once the water, rising, rushed toward him, following him until it reached -the knoll, where it stopped. Okteondon saw the White Beaver looking out over the water, -and, taking an arrow from his quiver and drawing his bow, shot the White Beaver, killing -it. Seizing its body, he hurried home with it. When he reached the doorway he found -the old woman trying to hold the flap to prevent it from swinging to and fro and uttering -words charged with her orenda to accomplish her purpose. When Okteondon threw White -Beaver into the lodge the old woman said: “Oh, son-in-law! you are to make me a pouch -of the skin of White Beaver.” “Oh, no! I will do what I like with it,” he replied, -casting it on the fire to singe off the hair. Putting a kettle over the fire, Hotʻhoh -soon had water boiling. Then the body of White Beaver having been cut up, the pieces -were placed in the kettle to cook. Thereupon Okteondon’s mother-in-law said to him: -“Oh, son-in-law! I want you to invite all the men of importance of this place to the -feast.” Okteondon answered: “Oh, no! I will invite only such persons as I choose.” -When the flesh of White Beaver was cooked Okteondon removed the pieces from the kettle -to cool; then he went out of the lodge, calling aloud: “I invite you, all Dagwanoenyents, -to come to a feast of ‘eat-all’ (<i>gaqsahon</i>).” Soon they came crowding into the lodge, as they had at the first feast, and Okteondon -said: “You must eat up everything to the very last bit. Here are the meat, the soup, -and the bones; you must eat all and even lick the bowls.” So they began to eat; they -ate the meat, drank the oily broth, and <span class="pageNum" id="pb397">[<a href="#pb397">397</a>]</span>the crunching of bones could be heard as they devoured them. Lastly they licked the -bark bowls. When they had finished their task they were satisfied and began to laugh: -“<i>Hi, hi, hi!</i> That was good meat, the old woman’s brother.” The old woman was very angry and, taking -up the corn-pounder, attacked them, driving them from the lodge. -</p> -<p>After the feast was over, the wife of Okteondon told him that the next trial was one -among all others the most severe and exacting. She said to him: “My mother will say -tonight, ‘I dreamed that my son-in-law was killed and skinned, and that I made a pouch -of his skin.’ I do hope you can survive this ordeal.” In reply Okteondon said, “When -she kills and skins me and places my flesh in a bark bowl, you must set the bowl on -the top of the lodge.” Toward evening Kahenchitahonk, the old witch, muttered, “The -sky is clear, so we shall have a very cold night, and I must get logs to make a big -fire.” At night she made a great fire in the lodge, and after all had retired she -began to moan and toss in her sleep; finally she rolled into the fire, scattering -the firebrands around the room. Quickly rising and seizing the corn-pounder, Okteondon -struck her on the head, saying: “Oh, mother-in-law! What is the matter? What are you -doing? What are you dreaming about?” She replied, “I dreamed that I killed you and -made a pouch of your skin.” Okteondon replied, “Oh! go to sleep now; we will see to -that in the morning.” So the next morning Okteondon said, “Now, mother-in-law, I am -ready.” Thereupon the great witch laid on the ground a piece of bark sufficiently -large for the purpose, telling Okteondon to lie down upon it. When he did so, she -knocked him on the head with a club, killing him. Then she carefully flayed him,<a href="#n347" id="n347src" class="noteRef">347</a> removing the skin with the hands and feet attached to it. Afterward she placed all -the flesh in a large bark bowl. As soon as the wife of Okteondon saw her put the last -piece into the bowl, she placed the bowl on the top of the lodge. Then the old woman -next cheerfully sewed up the skin in the form of a pouch, which she distended by blowing -into it. This done, she hung it over the flames, poking the fire to make it blaze. -As the pouch swayed to and fro over the fire, the old woman gleefully began to sing, -“Oh! what a nice pouch have I; no one living has such a pouch.” Every time she poked -the fire the pouch swayed more quickly to and fro, until at last it began to sing, -“Oh! were the wind only out of me.” The old woman kept on stirring the fire while -the pouch swayed to and fro faster and faster. “Oh, what a beautiful pouch have I,” -said she; “it even sings.” After a while the pouch made a noise, and with a <i>bhu!</i> went flying up through the smoke-hole. As it flew out, the old woman cried, “Oh! -I have lost my pouch; it has run away from me.” She hurried to the doorway, and in -going out she met her son-in-law coming in alive and well. -<span class="pageNum" id="pb398">[<a href="#pb398">398</a>]</span></p> -<p>It was now Okteondon’s turn. That night he had a dream, groaning and rolling around -until his mother-in-law, arising, struck him on the head with the corn-pounder, saying: -“Wake up! What is the matter? Are you dreaming?” “Oh! I had a dream,” said he. “Well, -what was it?” said the old woman. “I dreamed,” he told her, “that I must hunt and -kill the great Ganiagwaihe and give a feast. I will invite all the people in the village.” -The next morning Okteondon killed the Ganiagwaihe, and having brought it into the -lodge, singed it and cut it up while Hotʻhoh set a kettle of water over the fire. -When the flesh of Ganiagwaihe was cooked, Okteondon said to his mother-in-law, “Go -and invite all to come.” So going out, she invited all those personages whom she herself -liked. While she was gone, Okteondon said to his wife and his two friends who had -accompanied him from his uncle’s home, “You must get out of this lodge at once”; so -they fled from it. Then all the newly invited guests entered—the old woman, her other -two daughters, and the people of the place. Addressing them, Okteondon said: “Here -is the flesh, the fat, and the bones. Eat all up clean; I leave all to you.” One of -the chiefs said to the people, “We have now all eaten.” Passing out of the lodge, -Okteondon ran around it, singing, “Let this lodge become stone and the ground under -it stone, so that the greatest witch can not get out of it, and then let it become -red-hot.” So while the people were inside the lodge eating and drinking and saying, -“<i>Hoho!</i> this is a grand feast,” the building began to grow hotter and hotter, until finally -it became red-hot. Some one on the inside exclaimed so loud that he was heard without, -“Let us get out of here as fast as we can; something is wrong!” They tried to do so, -but they could not get out. One leaped up to the spot where the smoke-hole had been, -but those outside heard him knock his head against the solid stone roof and fall back. -Soon another said, “I will go out through the ground.” After a while the sound of -the voices and the screaming inside began to die away, and all was quiet. Then the -lodge of stone burst, falling to pieces, and the heads of the people inside burst, -one after another, and out of them sprang screech owls, horned owls, common owls, -and gray and red foxes, which rushed away, out of sight. The people invited to the -feast were all <i>Oñʹgweʻ hĕñʹneks goñʹneks-kho</i>.<a href="#n348" id="n348src" class="noteRef">348</a> The sisters sailing in the canoe deceived men all over the country, luring them to -this village to be devoured by the inhabitants. All except the wife of Okteondon were -thus burned up with the old woman. -</p> -<p>When all was over, Okteondon and his wife and his two friends went to the shore of -the lake, where they found a large heap of bones of men. These they gathered into -some order near a large hickory tree, whereupon they pushed the tree over toward the -bones, saying, “Rise, friends, or the tree will fall on you!” At this warning, <span class="pageNum" id="pb399">[<a href="#pb399">399</a>]</span>and by the great orenda (magic power) of Okteondon, all the bones sprang up living -men. “Now,” said Okteondon to them, “You have come to life, friends, and you can now -go to your homes.”<a href="#n349" id="n349src" class="noteRef">349</a> At this they departed. -</p> -<p>“We will go home, too,” said Okteondon to his wife and two friends; so they went to -the lodge of his uncle, Haieñtʻhwus. When Okteondon left his home his uncle hung up -in a corner of the lodge a wampum belt, with the remark, “The deeper you are in trouble, -the nearer will this belt come to the ground, and if you die, it will touch the ground.” -Of course it had been low and had even touched the ground; hence the old uncle had -concluded that his nephew was dead and had mourned for him. But at this time the belt -was again hanging high. While the nephew was absent many persons had come, pretending -to be Okteondon, in order to deceive the old man; so now when the real nephew asked -him to open the door-flap he would not believe his ears, but said, “Put your arm through -the hole in the door.” Okteondon did so, whereupon the old man tied it, saying, “Now, -I have you,” unfastening the door-flap so he could strike. But seeing Okteondon and -his wife and his two friends, he exclaimed with delight, “Oh, nephew! wait a moment, -until I clean up somewhat inside.” Saying this, he went inside and pushed away the -ashes and dirt. (End.) -</p> -</div> -</div> -<div id="s71" class="div2 section"><span class="pageNum">[<a href="#xd30e1187">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">71.</span> <span class="sc">Okteondon and Haieñtʻhwus—II</span></h3> -</div> -<div class="divBody"> -<p class="first">(Another version of the first part of the legend) -</p> -<p>Okteondon lived with his uncle, Haieñtʻhwus, in the forest. Beside his uncle’s lodge -stood a large, tall elm tree. Okteondon, the nephew, always remained at the foot of -this tree, and finally its roots grew over and around his body, thus binding it firmly -to the ground. -</p> -<p>Now Haieñtʻhwus, being very fond of his nephew, always brought him everything that -he liked to eat and drink—roasted venison, boiled squashes, dried berries, broiled -fish, and all kinds of shellfish. The first thing that Haieñtʻhwus did in the morning -was to put corn into a wooden mortar for the purpose of making cornmeal for boiled -cornbread; then with a wooden pestle he struck it a single blow, which crushed the -corn to fine meal. The people far and near, it is said, heard this blow, and would -say, “The uncle of Okteondon is well-to-do and strong.” The old man made bread with -the meal which he boiled; when it was cooked he brought some of it to his nephew and -also ate some himself. On certain days he went to the forest for firewood. It was -a practice with him to burn logs into pieces of such length that he could bring them -to his lodge. When the fires on one log were burning well he would light fires on -<span class="pageNum" id="pb400">[<a href="#pb400">400</a>]</span>other logs, and so would go from one to another, keeping them in order. When the pieces -were burned off and ready, the old man would carry them or drag them home, and as -he threw them down they made a deep, pleasant sound on the earth. Thereupon all the -people of the region round about, even to the most distant places, heard the sound, -and would say, “The uncle of Okteondon is well-to-do and strong.” On some other days -Haieñtʻhwus would go out to gather beans and squashes or to dig wild potatoes. -</p> -<p>One spring morning, in the planting season, Haieñtʻhwus went to his clearing in the -woods with two baskets of seeds strapped to his belt. Before starting he left plenty -of food with his nephew, saying, “I am going to put these seeds into the ground.” -The old man was in the field engaged in making holes in the earth with a stick forked -at one end and sharp at the other. Into these holes he dropped seeds, closing them -with fine earth. All at once he heard a song accompanied with the words, “Oh, uncle! -I am going to rise; I am going to rise.” He knew at once that what he had heard was -his nephew’s song; so dropping his pointed stick for planting, and forgetting all -about the seeds in his two baskets, he rushed home. As he ran the baskets struck the -trees on both sides of the narrow trail, scattering the seeds so that all were lost -on the trail. When Haieñtʻhwus reached the lodge he saw that his nephew was resting -on one elbow and that the tree was inclined toward the earth, with its roots starting -from the ground. “Well, nephew, what is the matter?” asked the old man. “I am getting -thirsty, uncle,” said the youth. The old man gave him some water and pushed the tree -back into its upright position; then looking into his baskets, he saw that they were -empty. So Haieñtʻhwus spent the rest of the day on his knees, picking up what seeds -he could find along both sides of the path. -</p> -<p>On another day he went out to strip bark from the slippery-elm trees for the purpose -of making cords. Before starting he gave Okteondon everything that he needed. After -he had stripped off a large quantity of bark and was tying it into bundles, Haieñtʻhwus -heard the song again, accompanied with the words, “Oh, uncle! I am rising; I am rising.” -As soon as he heard these words, Haieñtʻhwus, slinging a bundle of the bark on his -back, swiftly ran home. As he hurried along the bundle struck against the trees, first -on one and then on the other side of the trail, causing pieces of bark to slip out -every here and there, until there was nothing left of the burden on the old man’s -back but the ends of the forehead strap. On reaching home Haieñtʻhwus asked, “What -is the matter, nephew?” as he saw Okteondon resting on one elbow and the tree leaning -over to one side. “Oh, I am thirsty, uncle,” replied Okteondon. The uncle brought -him water, and then straightened up the tree, after <span class="pageNum" id="pb401">[<a href="#pb401">401</a>]</span>which he returned to the woods. He picked up the pieces of bark on both sides of the -path until he arrived at the place where he had stripped it from the trees. Just at -that moment he again heard the song, “Oh, uncle! I am rising; I am rising.” At this, -soliloquizing, “Poor boy, I wonder what he wants,” Haieñtʻhwus again ran homeward. -When he was about halfway there, he heard the song a second time, and almost at the -same moment came to his ears a tremendous crash of the falling tree, which was heard -over the entire country, so that all the people said one to another, “Okteondon has -now grown to manhood and has arisen.” When Haieñtʻhwus reached the lodge, the great -elm tree had fallen and Okteondon was standing there, awaiting him. -</p> -</div> -</div> -<div id="s72" class="div2 section"><span class="pageNum">[<a href="#xd30e1196">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">72.</span> <span class="sc">Uncle and Nephew and the White Otters</span></h3> -</div> -<div class="divBody"> -<p class="first">An uncle and his nephew lived alone far off in the woods. In former times there had -been a great many of their people, but with the exception of these two all were dead. -</p> -<p>One day the uncle said: “My nephew, you have grown to be a large lad, and now you -must attend to hunting. You must take the bow and the quiver of arrows with which -I used to hunt.” So saying, the old man took from the wall his bow, which was grimed -with smoke, and cleaned it very carefully. Then he said: “We will now make a trial -at shooting.” Having gone out of the lodge, the uncle by way of example first shot -into a tree, and the nephew with another arrow made a good shot. Thereupon the uncle -said, “That kind of shooting will do; you must now begin hunting.” -</p> -<p>The next morning very early, when they were ready, the uncle said, “You must go out -between sunrise and sunset, and you must always keep on the sun side; never go north.” -The lad started to hunt, and had not been out long when he killed a deer, and soon -afterward another, both of which he took home. The uncle thanked him, saying, “We -can live now, for we have plenty of meat.” He hung the meat up in pieces, with bark -strings, throughout the lodge. -</p> -<p>The lad brought in game every day for some time. After a while he had to go a long -way toward the south to find any game; his uncle always cautioned him against going -northward. -</p> -<p>Once after he came home and was sitting around the lodge, the uncle said: “When I -was young I used to have an object with which to amuse myself. I will get it for you -and when you are home you can play with it.” Then bringing out a flute, the uncle -taught the boy to play it. As the uncle blew on it the flute said, “Tomorrow I shall -kill a deer, a bear, etc.,” greatly pleasing the boy who also played on it. In the -morning he started off hunting, and, indeed, he killed just such game as the flute -said he would. That night after <span class="pageNum" id="pb402">[<a href="#pb402">402</a>]</span>he had rested from hunting he played on his flute and again it said, “I shall kill -an elk tomorrow,” a different kind of animal from that of the previous day. The next -day the lad killed exactly what the flute said. -</p> -<p>The morning after he went out he wondered why he must go so far toward the south; -he made up his mind to go northward; so making a circuit, he was soon north of his -lodge. Finding tracks of game animals, he followed them until he came to a broad opening. -Here he ran after the elks, which he saw in a circle in the woods; at last he came -out in the opening again, where he had started. All at once he heard a woman’s voice -calling, “Here! Hold on!” but he ran on at full speed after the elk. Around again -he went after these animals. When he got back to the same place a second time the -woman’s voice called out, “Wait and rest!” Looking around, he saw the woman sitting -on a fallen tree, whereupon he stopped. She said to him: “Sit down here and rest. -I know you are tired; when you have rested you can run again after the elk.” He sat -down near her, and pretty soon she took his head on her knees. He had very long hair—so -long that he kept it tied up; whenever he let it down, it swept the ground. He tied -one of his hairs to a root in the ground, but the woman did not see him do this. After -a while he fell asleep, whereupon she put him into a basket; swinging this on her -back she started off on a run. Rising soon into the air, she traveled very fast. -</p> -<p>The hair which had been made fast to a root stretched till it would stretch no longer; -then they could go no farther, for the hair pulled them back to the place from which -they had started. The lad woke up, and the woman said to herself, “I think there is -some witchcraft about you; we will try again.” Once more she began to search in his -hair. At last he closed his eyes, and she asked, “Are you asleep?” “No,” he replied. -She continued untying his hair, again inquiring, “Are you asleep?” He did not answer -this time, for he was indeed asleep. Putting him into the basket and flinging it on -her back, she ran off very fast, after a while rising in the air. When she had gone -a long distance she came down by the bank of a river; rousing the lad, she asked, -“Do you know this place?” “Yes,” said he; “I have fished in this river.” “Well,” said -she, “hold your head down, and let me look at it again.” She took his head on her -knees, and after a while spoke to him, but he did not answer, for he was once more -asleep. Putting him into the basket, she went up in the air, coming down at last on -an island. Then, rousing the youth, she asked, “Do you know this place?” “Yes; my -uncle and I used to come here often,” he replied (he had never been there, but he -wished to deceive her). Again she put him to sleep, afterward taking him up in the -air in her basket. Finally, removing the basket from her back, she laid it on the -edge of a ravine, which was so deep that the <span class="pageNum" id="pb403">[<a href="#pb403">403</a>]</span>tops of the tallest trees which grew in it could just be seen below the brink. Then, -upsetting the basket, down the lad went headlong into the depths, but he fell slowly, -for he had orenda (magic power) and hence came to the ground unhurt. But he could -find no way of escape. The sides of the ravine were like a wall and he was alone. -</p> -<p>Meanwhile the boy’s uncle waited and waited, saying to himself: “It is late. Something -has happened, for my nephew is not coming home tonight. I must find out what the trouble -is.” On taking down the flute he found the mouthpiece bloody,<a href="#n350" id="n350src" class="noteRef">350</a> whereupon he said, “They have overmatched my poor nephew in orenda, and trouble has -come to him.” As there was not much blood on the mouthpiece, he thought that perhaps -the lad would free himself and come back in a few days. -</p> -<p>Now the nephew lay down among the rocks in the deep, blind ravine and tried to sleep, -but he could not. All at once he heard a great bird coming, and as it swept past it -bit a mouthful of flesh out of his arm. Spitting on the arm he rubbed it and thus -cured the bite. When the bird had been gone some time, he heard it coming again, and -as it flew past in the opposite direction, it took a large bite out of his other arm. -This he cured in the same manner as before. When daylight came he arose and on looking -around he saw skeletons on every side. Two men were barely alive. The lad said to -himself, “I suppose that I shall die here in this same way.” -</p> -<p>That night the boy’s uncle saw on looking at the flute that the mouthpiece was bloodier -than before. He then gave up his nephew as lost; sitting down at the hearth’s edge -he cried and scattered ashes on his head in despair. -</p> -<p>The second night the bird twice flew past the lad, each time taking a piece of flesh -out of one of his arms. Thereupon the boy would spit on the arm, thus healing it as -he did on the first evening. When the huge bird had gone he fell asleep and dreamed -that he heard an old woman’s voice saying: “Grandson, I have come to help you. You -think you are going to die, but you are not; I will save you. Just at sunrise in the -morning you will vomit, and if you throw up anything that looks like a hemlock leaf -you may know that you will be saved. Pick up the leaf and stick it in the ground. -Then sing, and as you sing the leaf will become a tree. Sit on one of the limbs and -keep on singing. The tree will grow until it reaches beyond the top of the bank. Then -jump off and run away.” In the morning the boy vomited as the old woman of the dream -had predicted, and he found the small hemlock leaf. Sticking this in the ground near -the wall of the ravine he began to sing. The leaf soon grew into a tree, and as he -sang the tree grew higher and higher. He did not get on the tree but remained below -singing until the tree was higher than the brink above. -<span class="pageNum" id="pb404">[<a href="#pb404">404</a>]</span></p> -<p>Gathering all the bones carefully into a pile and placing on the pile the two men -who were almost dead, he went to a great hickory tree which stood near and pushing -against it called out, “Rise, people, and run, or the tree shall fall on you.” Thereupon -all the bones became living men and springing up they ran away from the tree. Two -of the men had legs of different lengths by reason of the bones having become interchanged. -The lad said: “Now, follow me, all of you, up this tree to the bank above. You must -not look back, for if you do you will fall.” The last two were the men with unequal -legs. The rearmost, after climbing a little way, looked back to see how far up they -were; immediately he turned to bones, which fell rattling through the limbs of the -hemlock tree to the ground. As the only remaining man with unequal legs got near the -brink, he also looked down, whereupon he likewise fell rattling down through the branches -to the ground a mere heap of bones. -</p> -<p>When all were some distance away from the brink the young man said: “You stay here, -and I will go and bring the woman who has done all this mischief to us. She has a -mother, who is also a witch. We will punish both. I shall be back in a few days.” -Starting off, he soon came to the lodge of the woman who had deceived him. Sitting -down by her, he said, “I have come.” Soon her mother came out of another part of the -lodge, saying, “Oh! my son-in-law has come.” Early the next night they heard the old -woman groaning;<a href="#n351" id="n351src" class="noteRef">351</a> finally, crawling out of bed on her hands and knees, she rolled over on the floor. -The lad struck her with a corn-pounder, saying, “Mother-in-law, wake up and tell us -your dream.” Thereupon she stood up and said, “I dreamed that my son-in-law must go -and kill two white otters in the lake.” He replied: “Go back to sleep, Oh! mother-in-law. -I will do that tomorrow.” The old woman went back to her couch. In the morning she -said: “You must run and kill two white otters in the lake and return with them before -the door stops swinging after you have slammed it. If you do not do this, something -strange will happen; but if you get back, you shall live.” Unknown to her, he tied -one of his long hairs to the door and kept pulling the hair. On reaching the bank -of the lake, he called to the otters, which came out and ran to him; he threw one -of two round stones which he had in his pouch, killing one of the otters. Then great -waves of water began to rush after him, and the second otter came near to him on the -top of the wave. Throwing the second stone, he killed the second otter. At this the -wave went back. He had kept pulling the door-flap to and fro with his hair all the -time. When he reached the lodge, he called out, “Here, mother-in-law! here are your -two otters.” She said, “Where, where?” (The two white otters were her two wizard brothers.) -<span class="pageNum" id="pb405">[<a href="#pb405">405</a>]</span></p> -<p>The uncle, who was alone, felt sure that his nephew was dead. Often as he sat in front -of the fire in the evening, taking a handful of ashes in each hand, he held them over -his head, letting the ashes drop on his face. At night he would hear someone coming, -then a rap and a voice calling out, “Well, uncle, I have come.” Jumping up and brushing -off the ashes he would go to the door, only to find a fox or an owl. In this way he -was deceived a number of times, so he had resolved not to be deceived again. -</p> -<p>The night after the death of the otters the old woman again dreamed, and her son-in-law -hit her again with the corn-pounder. Waking up, she said, “I dreamed that my son-in-law -must kill the bird on the top of the great tree.” He answered, “Oh, mother-in-law! -I will attend to that in the morning, so go to sleep now.” In the morning his mother-in-law -said, “If you get back after the door, which you have slammed in going out, stops -swinging, something strange will happen.” Again tying a hair to the door, he darted -off. When near the tall tree he saw on the very top a black eagle. The first arrow -he sent went almost to the tree, but was driven back by the magic power of the eagle. -Then he shot a second arrow, which struck the eagle right in the heart, bringing it -to the ground. Taking the eagle, he rushed back to the lodge, meanwhile keeping the -door swinging with his hair. When he returned home, he called out, “Mother-in-law, -here is the eagle.” She said, <i>Whu, whu!</i> astonished at what he had done (this eagle was the old woman’s third brother, which -had always fed on the men thrown into the ravine). -</p> -<p>Now the lad, having taken his wife outside, said, “I want this lodge to turn into -flint, and let it become heated to a white heat.”<a href="#n352" id="n352src" class="noteRef">352</a> The old woman and her three daughters were inside at the time. The former cried out, -“Have pity on me, son-in-law,” but he answered, “You had no pity for me, mother-in-law; -so let them all within burn up.” Having gone back with his wife to the men near the -ravine, he said: “I have brought back this woman. Now we shall be revenged. This is -the woman who threw us off this bank to die in the ravine below.” Stripping off a -wide piece of bark from a tree and tying the woman thereto with bark thongs, he placed -it in a leaning position against a tree. Then all gathered fuel, which was piled around -the woman, and a fire kindled by which the old woman’s daughter was burned to death. -</p> -<p>The youth found two of his brothers among those whom he had rescued. It appeared that -all the men were related, some as brothers, others as cousins. The young man went -with his brothers to his uncle’s lodge. Before starting he had told all the other -persons to go to their homes. When near the lodge of the old uncle they heard the -aged man weeping. They listened for some time. When the old man stopped weeping he -began to sing, “Ten summers I <span class="pageNum" id="pb406">[<a href="#pb406">406</a>]</span>shall mourn for him.” In attempting to enter the lodge they found the door-flap fastened. -The lad called out, “Oh, uncle! I have returned.” But the uncle, long annoyed by wizards -in the form of animals, replied: “Be off! You have deceived me enough.” But the young -man begged him to unfasten the door-flap, assuring him that he had brought his brothers. -Again the uncle shouted: “Be off! You shall not get in here.” Finally, the old man -relented, and making a hole in the skin door-flap, called out: “Thrust your arm in. -I shall see if you are my nephew.” The nephew willingly complied with the uncle’s -request, whereupon the uncle tied his arm with a bark thong. The youth finally cried -out: “Oh, uncle! do not tie my arm so tight. You hurt me.” Opening the door-flap, -the old man saw that it was really his nephew, and exclaimed, “Oh, nephew! wait a -moment until I clean up a little.” Then, having brushed off the ashes, he welcomed -his nephew and his party. -</p> -</div> -</div> -<div id="s73" class="div2 section"><span class="pageNum">[<a href="#xd30e1205">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">73.</span> <span class="sc">Deoyadastatʻhe and Hadjowiski</span><a href="#n353" id="n353src" class="noteRef">353</a></h3> -</div> -<div class="divBody"> -<p class="first">Hadjowiski lived with his family, consisting of his wife and seven children, in a -large lodge in the forest. Only the youngest of the seven children had a name—Deoyadastatʻhe. -He was so small that he never went outside the lodge, nor did he play within it. He -remained under the bed at all times, where he played with his dog, which was a flea. -The father of the family, Hadjowiski, was very poor, for although he went forth to -hunt at sunrise, sometimes even before, he brought home but little meat. -</p> -<p>One morning his wife, who was chagrined by the failure of her husband to provide a -sufficiency of food for herself and little ones, said to him: “Can you not bring home -more meat than you do? We are very, very hungry.” Hadjowiski, dissembling, replied, -“No; I can not kill more game, for I have not efficient orenda (magic power).” But -the suspecting wife persisted in her questioning: “Well, your back always looks as -if you had killed plenty of game. What do you do with it after you have killed it?” -To this the husband answered: “Nothing. I never have good luck.” The wife did not -believe him, however, so she retorted, “I think that you are doing something wrong -with what you kill.” -</p> -<p>That day Hadjowiski did not bring any game home, but his back bore traces of fresh -blood. In further chiding him his wife said: “There is fresh blood on your back, so -you must have killed some game today.” But he replied: “No; I killed nothing. That -blood came from my getting hurt by a hemlock tree falling on me.” But she did not -believe him at all. -</p> -<p>The next morning he was on the trail long before sunrise. His wife, now thoroughly -aroused, stealthily followed him. Just at midday she saw him kill with a small stone -a large bear. Taking the <span class="pageNum" id="pb407">[<a href="#pb407">407</a>]</span>bear on his back, he started off, trailed by his wife. He soon reached a lodge, which -he entered, wholly unaware that his wife was following him. Creeping up to the lodge, -she listened outside to what was being said within, and overheard the voice of a woman, -saying, “The next time you come you must stay here, and you must not go back home -again.” Hadjowiski replied, “It is well; I shall do so.” Thereupon he came out of -the lodge, in which he left all the meat he had killed that day, and started for home. -</p> -<p>His wife ran on ahead, and, reaching home ahead of her husband, she said to her boys, -“Sons, your father has another wife, so I shall not remain here any longer.” Then -putting on her panther-skin robe, she departed. When Hadjowiski arrived at his home, -not finding his wife, he asked: “What is the matter? Where is your mother?” One of -the boys told him that his mother had been gone all day, and that, returning but a -short time before, she had put on her panther-skin robe, declaring that she was going -away. Hadjowiski hung his head, but at last he asked, “Why did she go away?” The boy -replied: “She told us that you have another wife.” To this the father answered: “It -is well. My sons, I shall follow her. I want you to remain in the lodge while I am -away. If I am alive then, I will be back home in 10 days.” Hadjowiski departed and -traveled all night. The next morning he found his wife’s tracks, and discovered that -she had doubled on them, but he kept straight ahead, knowing well that she had done -this in order to deceive him. Soon afterward he was again on her trail, going directly -westward. After traveling for some time he came at last to a lodge in which lived -an old man, who said: “You are traveling, my friend?” Hadjowiski replied: “Yes. I -am following the woman whose tracks come to this lodge.” Then Sʻhagoiyagentʻha,<a href="#n354" id="n354src" class="noteRef">354</a> for such was the old man’s name, who belonged to the Nosgwais people, answered, “I -do not know where she has gone.” Hadjowiski again declared, “Her tracks come here, -anyway.” Sʻhagoiyagentʻha replied: “It is well. You can look for her, if you like.” -So Hadjowiski searched for her everywhere, but he could not find her. Finally the -old man resolved to send him off, so he asked him, “Do you want me to tell you which -way she went from here?” Hadjowiski replied, “Yes; I do.” Thereupon Sʻhagoiyagentʻha -brought a small canoe made of flint, telling the man to sit in it. When Hadjowiski -had done so the old man shoved the canoe out of the doorway, and at once it rose into -the air, through which it passed with great rapidity. Finally the canoe collided with -a high rock, and the renegade Hadjowiski was flung out; falling among the rocks, he -was killed. The canoe, which was endowed with life, returned to the old man. -</p> -<p>When the sons of Hadjowiski had been at home for several days the eldest went out -to hunt. When night came he did not return to <span class="pageNum" id="pb408">[<a href="#pb408">408</a>]</span>his home. So the next morning the second brother started off to find him, if possible. -The brothers who remained at home waited all day, but he, too, failed to return. The -second morning the third brother went to look for the two others, but he likewise -did not come back. Thus, day after day passed, until at last the six brothers had -gone out and not one had returned. Only Deoyadastatʻhe was left of the family of seven -sons.<a href="#n355" id="n355src" class="noteRef">355</a> He was always under the bed playing with his dog, which was a flea. Finally, judging -from the unbroken silence reigning in the lodge, Deoyadastatʻhe exclaimed: “It seems -to me that there is no one in the lodge, for I hear no one moving around. I shall -see about it.” So saying, he came forth from under the bed and looked around, but -saw no one; then he listened for some sound, but he heard none. After listening for -a long time, he exclaimed: “It seems to me that I hear my mother crying. It must be -that she is weeping in the far west. I shall therefore go to her.” Going outside the -lodge, he stood still, listening, while his dog stood behind him. He now heard quite -distinctly the sound of weeping in the far west. By low half-uttered growls his dog -showed that it, too, heard some unusual sound. -</p> -<p>Deoyadastatʻhe finally declared: “That is my mother who is weeping, for I recognize -her voice. I must go to her.” As he started, both he and his dog, rising in the air, -flew along over the highest trees, directing their flight toward the west. At last -in the far distant west they alighted at the edge of a village. Making their way into -it, they finally entered an old hut in which they found two women, an aged grandmother -and her granddaughter. To the grandmother Deoyadastatʻhe said, “I have come to visit -you.” She replied: “We are too poor for that. We have nothing to eat, and you would -get very hungry.” “Oh! I do not care for food,” Deoyadastatʻhe answered; “I want only -shelter at night.” “It is well; you may remain,” said the grandmother. One morning -when Deoyadastatʻhe had been there several days some one came on the run to the lodge, -and kicking the door-flap aside, said: “You are invited tonight to the burning of -the woman’s feet and to pick up wampum beads from the tears that she sheds. All are -pressed to be at the lodge of assembly tonight.” When the messenger had gone, the -grandmother exclaimed: “Oh! how very wicked are the people of this village. That old -man, Sʻhagoiyagentʻha, is the evil servant of the Chief Dihdih.<a href="#n356" id="n356src" class="noteRef">356</a> (The rest of the people belong to the Gaqga<a href="#n357" id="n357src" class="noteRef">357</a> family.)” Now, the grandmother, whose name was Yeqsinye, also belonged to the Gaqga -family. She was in the habit of making bark thread by rolling it on her legs. When -night came Deoyadastatʻhe went to the lodge of assembly, where he saw a great multitude -of people. Entering the lodge, he saw his mother tied to a post—the war post of torture. -And as soon as Deoyadastatʻhe entered the room his mother, scenting him, knew <span class="pageNum" id="pb409">[<a href="#pb409">409</a>]</span>that he was there. Then Chief Dihdih arose and said: “Now all be ready. Look out for -the beads.” He had two daughters, who lighted the torches for the people who were -intending to burn the woman’s feet. When they held the torches under the woman’s feet -tears flowed from her eyes which fell on the ground, where they became beautiful wampum. -The people rushed forward to pick up the beads. Deoyadastatʻhe was watching for an -opportunity to rescue his mother; so when the people were on their knees gathering -the wampum, quickly unbinding his mother, he led her out of doors. Then he said, as -he ran around the devoted lodge, “Let this lodge become flint and let it become at -once heated to a white heat.”<a href="#n358" id="n358src" class="noteRef">358</a> This at once took place, and the people within the lodge, becoming too hot, ceased -picking up wampum and tried to escape, but they could not. There were fearful shrieks -and wails, but these continued only for a moment before all were dead. The heads of -the dead people burst asunder and from them came owls, which flew out of the smoke-hole -of the lodge. -</p> -<p>Then Deoyadastatʻhe told his mother that they must leave that place. So calling his -dog, they started for the lodge of old Yeqsinye. In passing through the village a -blue lizard attacked Deoyadastatʻhe and his little party, but the young man tore it -to pieces. As the pieces fell to the ground the dog carried them away so that they -would not fly back into place again before they became cool. Then the young man said, -“You thought that you were going to kill me, but I have destroyed you.” When Deoyadastatʻhe -arrived with his mother at the lodge of old woman Yeqsinye, he said to her, “I have -killed all the people of the wicked village, so you shall now live in peace.” For -this the old woman thanked him. -</p> -<p>Then Deoyadastatʻhe and his mother and dog continued their journey until they arrived -at their own lodge. There they found the six brothers of Deoyadastatʻhe, who had returned -during his absence. -</p> -<p>[The relator of the story evidently did not know the entire legend, for nothing is -said as to where and as to why they had been so long away, nor how they came back.—<span class="sc">Editor.</span>] -</p> -</div> -</div> -<div id="s74" class="div2 section"><span class="pageNum">[<a href="#xd30e1214">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">74.</span> <span class="sc">A Genesis Tradition</span></h3> -</div> -<div class="divBody"> -<p class="first">[A modern version; a fragment] -</p> -<p>Before this earth came into existence there were human beings who dwelt in the center -of the sky above. In the middle of the village in the sky stood a tree which was covered -with white blossoms. -</p> -<p>It so chanced that a woman of that country dreamed a dream. In that dream an Ongwe<a href="#n359" id="n359src" class="noteRef">359</a> said to her that the great tree bearing white blossoms must be pulled up by the roots. -When this tree was in bloom its flowers gave light to the people there, but when its -flowers <span class="pageNum" id="pb410">[<a href="#pb410">410</a>]</span>fell, darkness came over the people. When the woman related her dream all the people -kept silent, because they felt that the suggestion was that of a visionary and because -the tree was sacred to them. In the course of time the woman dreamed again, and in -the dream the Ongwe declared to her that a circular trench must be dug around the -tree, which must be pulled up by the roots; that then something giving more and better -light would come to them. Notwithstanding this second dream, the people remained obdurate, -paying no attention to the advice of the Ongwe of the dream. Time went on and the -woman had a third dream, in which the injunctions of the other two dreams were repeated, -that the tree must be pulled up by the roots. Then one of the men said, “I believe -that if we give heed to the words of the dream we may receive better light, and that -the people will have cause to rejoice for having obeyed the words of the dream.” His -advice was adopted by the people at large. -</p> -<p>So a number of men began digging and cutting around the roots of the tree. Suddenly, -when the last root was cut, the tree sank into the ground, disappearing from sight. -Thereupon the chief of the people there said, “I have never given any heed to this -dream, because I knew that something strange would happen to the people if I did.” -Then he ordered that the woman who had had these dreams should be cast into the hole -left by the tree. The order was carried out. The pit seemed to have no bottom. Nothing -could be seen in it, for all was darkness within. The woman continued falling through -the hole for a long time; at last she saw that below her it began to grow light. When -finally she had passed through the hole she emerged into bright light in our sky. -Looking down, she saw beneath her a great expanse of water, on which floated loons, -ducks, and various kinds of water folk, but no land. -</p> -<p>Of these the loon was the first to see the dark object falling from above, at which -he exclaimed, “I believe that a human being is falling down from above, and I think -that it is best for us that all join together and give aid to her, for if we do not -she will sink when she strikes the water.” So all the water folk were notified to -help save the woman. They all came together—Loon, Fishhawk, Beaver, Water Serpent, -Turtle, and all who dwell in the water. Then Loon said to Fishhawk, “Go with your -warriors and meet the woman in the air; receive her on your backs, and thus hold her -in the air until we shall be ready for you to bring her down here.” Instantly this -request was performed. While the others watched they saw the woman fall on the backs -of the fishhawks, and they were delighted to see that the fishhawks were able to hold -her in the air. Then the Loon said, “What are we going to do with her?” to which the -Turtle replied, “I will take care of the woman.” But Loon answered, “You can not take -care of her, for you are too fond of eating flesh.” Next <span class="pageNum" id="pb411">[<a href="#pb411">411</a>]</span>the Water Serpent said, “I will volunteer to help this woman and to take care of her; -she can come and sit between my horns, and so I shall carry her wherever I go.” Loon -rejoined, “You can not take care of her, for you are endowed with too much evil orenda -(magic power), which would kill her.” The Turtle spoke a second time, saying, “I think -I can care for her, if you can find some earth to place upon my carapace.” This suggestion -satisfying Loon and the other leaders, Loon replied, “You may take care of her if -we can obtain the earth.” There were there many kinds of water folk, all of which -were sent into the water in an attempt to obtain some earth. They dived down, but, -one after another, they soon floated up to the surface dead. Hell-diver at last brought -up a small quantity of earth. The Loon being the chief, when Hell-diver came up with -the earth he sent all of that kind of water folk after more earth. Then Beaver mounted -on Turtle’s back, and as the Duck people brought up the earth he used his tail like -a trowel, fastening the earth on the carapace of the Turtle. -</p> -<p>The earth at once began to grow, spreading out large. Chief Loon soon decided that -it had acquired a sufficient extent for their purpose, so he called to the Fishhawk -and his men to bring down the woman. This they did, placing her on the newly made -earth on the carapace of the Turtle. In the meantime Beaver and the Duck people kept -at work making the earth larger. As it grew in size, a still greater number of Beaver -and Duck people were set to work around the edges of it. The Turtle floated with ease. -Then on the earth bushes began to grow, little red bushes like water reeds. The woman -walked around the edges of the earth to see how the workers were succeeding in their -labors and to encourage them. She was pregnant, and in a short time after this descent -a girl baby was born to her. The child grew rapidly to womanhood. She was very active, -and soon took her mother’s place, walking around the island inspecting its growth. -It was now very large, and she would be away all day on her tour of the island. -</p> -<p>One day it chanced as she was walking along that she met a very fine-looking young -man. Promptly falling in love, they decided to live together as husband and wife. -It is said that by this union Day and Night came into the world. Her mother was not -consulted. It was the custom of the young woman to go out in the morning to look for -the young man at their trysting place, and in the evening to start for home. One evening -when they had parted she resolved to look back to have a view of him. On turning around, -she saw a large turtle walking along where she knew her husband had just been, hence -she reached the conclusion that a turtle was deceiving her; then she went home. The -next day she remained at home and, indeed, did not go out any more after that time. -Her mother saw <span class="pageNum" id="pb412">[<a href="#pb412">412</a>]</span>from her appearance that she was pregnant. Being questioned about her condition, she -told her mother the whole story of her marriage, concluding with the statement that -the last time they had met she had turned to look at him as they parted, whereupon -she saw only a great turtle walking where she expected to see her husband. -</p> -<p>The time for her confinement having arrived, the prospective mother heard a conversation -being carried on within her body. One speaker said: “Let us go out now,” but the other -replied: “You go first, and I will follow you.” Then she heard one say, “Let us go -out by the way of the armpit, for I see a little light there,” but the other answered, -“No; we should kill our mother in doing so.” Finally, one came into the world in the -natural way, but she heard the one who was left say, “I am going out through the armpit, -for I can go quicker in that way.” This statement he repeated a number of times, and -at last he tried to issue through the armpit with his head. Twice he failed, but the -third time he succeeded, although his mother died immediately. He possessed a peculiar -head, in the form of a rough flint. The grandmother had to draw this child out of -his mother’s body, for he could not get out unaided. Both children lived. -</p> -<p>Before the twins were born, while they were conversing in her body, the woman told -her mother that she was going to die and that she should be buried and covered well -with earth. She said further that a stalk would sprout out of the ground over her -which would produce white corn; that a second stalk would grow which would produce -red corn; that one of these stalks would grow from each of her breasts; and that each -stalk would bear an ear of corn, which the grandmother must pluck, giving one to each -of the children. A short time after her burial the two stalks appeared above the ground, -just as she had foretold. -</p> -<p>The boys grew up strong and healthy, but the younger was an awkward, ugly, disagreeable -fellow; he was ill-tempered, often striking his brother in anger. -</p> -<p>One day while the elder brother was away, the younger one became lonely, so he decided -to make something. Seating himself on the ground, from a portion of earth he formed -an object which was in shape like a grasshopper. After he had finished it, he set -it down, saying, “Can you not jump?” Then he blew on it until at last the grasshopper -did jump. As the grasshopper flew away, the youth decided to try to make a creature -that would fly higher. So he made a bird of red clay, which is the cherry bird. After -he had finished it he set it up, telling it to fly. Obeying him, the bird flew up -in the air, alighting on a bough. This was the first land bird. Thus the youth made -one after another all the birds of the air. Then he resolved <span class="pageNum" id="pb413">[<a href="#pb413">413</a>]</span>to make a creature that would run on the ground. So forming a deer out of earth, he -brought it to life. Thereupon, saying to it, “Now you shall run swiftly and go everywhere -around the world,” he caused the deer to live by blowing upon it. In this manner he -made all the various kinds of wild animals, and also formed a human being out of the -earth. -</p> -<p>The elder brother had a chosen place where he sat while making these things. When -he formed the human being, his brother chanced to find him. Then the younger brother, -deciding that he, too, would form a human being, went off by himself. Having formed -a human being as best he could, he brought his creation to life, but it did not look -like the human being his brother had formed; it was a strange looking creature. When -he saw that it was not a human being, but an ugly-looking object, he said: “My brother -has made a human being over there; you may eat the human being made by my brother.” -</p> -<p>The elder brother, suspecting the younger, went near him and found him making animals -of various kinds, and he also heard him instructing them to eat human beings. So, -going back to his own place, the elder brother caught the cherry bird, and pulling -out the hind leg of a grasshopper, he gave it to the bird, saying, “Go and scare my -brother.” As the bird held the leg it became in form like that of a human being and -bloody. Flying near the younger brother, the bird perched on a near-by bough and began -to cry out, “<i>Gowe! Gowe!</i>” When the younger brother saw what the bird carried and heard what it cried, he left -his work and fled home to his grandmother, to whom he said: “A bird came and perched -just where I was at work. I believe my brother made it to frighten me, for I was afraid -that it would pull my leg out, so I fled from there.” When the elder brother returned -the grandmother said, “You should not frighten your brother.” -</p> -<p>Finding that the first human being made was wandering around alone, the elder brother -decided to make a companion for him in the form of his grandmother. So he did this, -and when the new being was finished he breathed into her, telling her to walk, and -then he took her to the man, saying to him: “I give you her. You must always go together.” -During the night the human beings found that one of the man’s arms and one of the -woman’s were in the way, so the man said, “We will cut them off,” and this they did. -When their maker came along in the morning and saw what they had done he said: “This -will not do. I shall give them blood and pain”;<a href="#n360" id="n360src" class="noteRef">360</a> so from himself he gave them a portion of blood and a measure of pain. He also put -back the arms which they had severed from their bodies. Before this they had no blood -nor pain. To the man he said: “I have made you two, and now you shall have children -like yourselves. You may also hunt the animals which I have made for food. Kill <span class="pageNum" id="pb414">[<a href="#pb414">414</a>]</span>them and eat their flesh; this will be your food. I have decided to go above in the -sky. You will not live here forever. You shall die, and your spirit shall come up -to me where I will live hereafter.” After the younger brother found that the elder -brother had gone up into the sky he went forth and, seeing the man and the woman, -he talked with them. Then he said to himself, “I am going to make a human being at -any cost.” So, taking earth, he shaped it as best he could; and when it was completed -he blew into its mouth and ordered it to arise and whoop. Thereupon it shouted, “Ho, -ho!” He shoved it from behind and it took a great leap. It was a green frog which -was as large as a man. The younger brother was now angry and said: “I can not make -a man. My brother has made a human being and she-human being and many animals. May -what I have made become man-eaters and eaters of animals—eaters of whatever my brother -has made.” -</p> -<p>The elder brother, looking down from the sky, saw that all the animals which his brother -had made were trying to eat up the human beings and the animals which he had made. -So he placed all these monsters of his brother’s creation down in the ground and ordered -them to stay there so long as the earth remained. Having done this, he returned to -his home in the sky. -</p> -<p>When the younger brother learned that his animals had been placed underground by his -brother, he was very angry, and exclaimed, “I shall try again to make a human being.” -So he worked a portion of clay to make it pliable and responsive, going at times to -take a look at the human being which his brother had made. But when his own human -being was finished and he had brought him to life, he was indeed a horrid-looking -creature. The younger brother told him to whoop, but he could only say, “Ho, ho!” -This creature was Sʻhagodiyoweqgowa, who was told by the younger brother to go and -eat up all the things that his elder brother had made. Sʻhagodiyoweqgowa started off -to do this. -</p> -<p>The elder brother in the sky, seeing what was going on, came down to earth to place -Sʻhagodiyoweqgowa under the ground. But the latter spoke first, saying: “I desire -to live on the earth. I will be your servant and will help you. I will go around in -the woods and rocky places. The ashes of the fires shall be my medicine for human -beings. Should anyone be taken ill, I will scatter ashes over the patient, who shall -be made well at once.” The elder brother could not put Sʻhagodiyoweqgowa underground, -for he had spoken first, so he had to allow him to remain on the surface of the earth. -</p> -<p>Now, the younger brother, going to his grandmother, said: “I have tried my best to -make a human being, but have failed. I shall now cause people to be evil-minded. I -shall go away and shall have a <span class="pageNum" id="pb415">[<a href="#pb415">415</a>]</span>home, too. And all the evil people who die shall come to me and I shall torment them -because I could not make a human being.” -</p> -<p>If one who is good shall die, he shall go to the elder brother, in his home in the -sky. -</p> -</div> -</div> -<div id="s75" class="div2 section"><span class="pageNum">[<a href="#xd30e1223">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">75.</span> <span class="sc">The Two Brothers and the Mice Fetishes</span></h3> -</div> -<div class="divBody"> -<p class="first">In times past there lived two brothers in a lodge which was built in a secluded place -in the forest. -</p> -<p>Most of the time the elder brother was lying down in order to mature some design which -he was developing in his mind. From time to time he would say to his brother: “Now, -my younger brother, be very careful of everything, and be on your guard against the -evil that others may try to do us. Whenever some person comes here to see us, remember -what I am now telling you. And do not forget that under my bed, in a secret place, -are a human skull and some other sacred things, which it is not proper for you to -show any other person.” -</p> -<p>Some time afterward two young women came to the lodge of the two brothers to look -around in order to learn what the two young men had. After showing them many things, -the younger brother said, “I must tell you that there are some things which are sacred, -and which, therefore, I cannot show you.” But after a while, as the two women appeared -to be so kind and agreeable, and so much pleased with what they had seen, and as they -shyly pleaded to be shown the things which the younger brother said he was not at -liberty to show, at last yielding, he brought out the human skull. Snatching it out -of the young man’s hands, one of the young women flew away quickly, while the other -followed her at once. Thereupon the elder brother said, “Now, you must chase these -women with the corn-pounder and see whether or not you can overtake them.” So he ran -after them with the corn-pounder, and soon overtaking them, pounded them to death; -then he carried the skull back to his elder brother. The latter asked him, “Have you -recovered the skull?” The younger brother replied, “Yes, and I have also killed the -women.” -</p> -<p>Not long afterward, two other young women came to the lodge to see what the brothers -had that was curious. The younger brother showed them various common articles, but -the women said that these were not the articles they wanted to see. Finally he showed -them the human skull, at which one of the women, snatching the skull away from the -young man, flew out of the smoke-hole, the other woman following her at once. When -the younger brother cried out at what they had done, the elder brother told him to -bring his bow and quiver of arrows. The younger instantly obeyed, whereupon the elder -brother shot an arrow up through the smoke-hole. -<span class="pageNum" id="pb416">[<a href="#pb416">416</a>]</span></p> -<p>Some time after the woman had taken the skull away, the elder brother told the younger -that he was going to the place to which the women had carried it. While on the way -there the elder brother asked himself the question, “How shall I disguise myself?” -He finally concluded to transform himself into an aged man; so, making the necessary -change, he became a wretched-looking old man. On his journey he reached at last a -place where there was a large assembly of people, some of whom came to him, saying, -“We will aid you”; but he replied, “I do not want to mingle with the crowd, for I -am too old to do so; but I shall lie down a little way from the assembly.” While lying -there he discovered what he wanted—information concerning the woman who had carried -off the skull. He learned that she was there, and that she was ill and suffering great -agony. On inquiring casually what was the trouble with the woman, he ascertained from -another woman that she had been shot with an arrow, which was still in her body, and -that no one had been found who could draw it out. She was in terrible distress from -it. Every one in the assemblage was asked to attempt to draw out the arrow, but no -one was able to do it. Finally, the pretended old man was asked to make a trial of -his power and reluctantly consented to make the attempt; but he only feigned to be -averse to performing this act. So, bearing him to the place where the woman lay in -a lodge, they brought her on a piece of skin and laid her near him. Thereupon the -old man, seizing the arrow with his teeth, drew it out little by little. At this, -some who stood by, exclaiming that it was almost out, seized the arrow to extract -it the more quickly, but it shot back into the woman’s body as soon as they had touched -it. With one accord they exclaimed, “We are sorry for what we have done.” Seizing -it with his teeth, the old man again drew the arrow slowly forth. Each time that he -stopped to rest he cautioned the people with the words: “Do not touch it. Keep your -hands off of it.” Then he would say, “I will try again.” After a while he got the -arrow out. Then he said, “This is my arrow.” The woman arose from the skin and was -well. -</p> -<p>The old man was taken back to the spot where he had lain in the first place, although -the people asked him to enter some lodge. He told them, however, that he preferred -to remain outside in the place which he had first chosen. They brought him food and -drink. Now, the woman who was cured went to her own lodge. -</p> -<p>Then the old man asked the people to make him a present of corn, bean, and squash -seed, which he desired to plant the next spring. So they brought to him the seed carefully -wrapped in a skin. But he did not leave the place where he first lay down. After a -while he opened the bundle and, calling the mice, said: “Little creatures, here is -enough for you to eat. I desire to have you dig a tunnel underground to that woman’s -lodge, so that you may go under her <span class="pageNum" id="pb417">[<a href="#pb417">417</a>]</span>bed and get a skull which is there. Seize it and bring it through the tunnel to me.” -Shortly an army of mice came to eat the corn, beans, and squash seed. When they had -finished eating they began to tunnel, and they did not cease their work until they -had made a hole through the ground to the lodge. There they found the skull, which -they drew out slowly. Then the old man stealthily crept to the place where they had -left the skull, and, taking it, after dismissing the mice with thanks, he started -homeward. He had told the mice to eat all they desired, and so they did eat what they -could in the lodge. As soon as the pretended old man was out of sight of the lodge, -he again became a young man. Turning toward the village, he spoke a curse upon it, -saying, “Let fire break out and destroy all that belongs to that wicked woman, the -lodges, and the people.” Instantly the whole was in flames and was soon entirely consumed. -</p> -<p>Then the young man resumed his journey toward home. When he arrived there he said: -“Now, my brother, after much trouble I have recovered this skull; so do not permit -any person to see it again. I have destroyed with fire the entire village and substance -of that wicked woman. Hereafter we may live in peace and contentment. So heed my words.” -</p> -</div> -</div> -<div id="s76" class="div2 section"><span class="pageNum">[<a href="#xd30e1232">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">76.</span> <span class="sc">The Orphan</span></h3> -</div> -<div class="divBody"> -<p class="first">In times past, in a certain village of the Seneca there was an orphan boy, about sixteen -years of age, who went around among the people, going from lodge to lodge to live -on the charity of owners, and living wherever people were willing to keep him. Sometimes -he slept by a brush fire on the ground and ate whatever was given to him. -</p> -<p>When the youth was about twenty years old he was still as much a boy as ever. A chief -who was very rich lived in the same village. He had a daughter and two or three sons. -One day the boy stopped near the chief’s lodge, where they were burning brush. One -of the chief’s sons came out and said to him, “Oh, my friend! how long have you been -here?” “Not long,” said the orphan boy. “Well, do you not feel poor and lonely sitting -as you do?” was the next question. “No; I feel just as rich as you do,” replied the -orphan. “Do you sometimes think that you would like to have a wife?” asked the young -man. “Yes; I sometimes think that I should like to have one if I could get one,” answered -the orphan. “Well, what would you think of my sister for a wife? Many men have tried -to marry her, but she has refused all.” “Oh!” said the orphan boy, looking up, “I -should as soon have her as anyone else; she is handsome and rich.” “I will go and -ask her,” said the young man, thinking that he would have fun with his sister. Entering -the lodge, he said to her: <span class="pageNum" id="pb418">[<a href="#pb418">418</a>]</span>“There is a young man out here who says he would like to marry you. Will you have -him?” “Why, yes! I would rather marry him than anyone else,” she replied. “Shall I -tell him so?” her brother persisted. “Yes,” she answered. Thereupon he told the orphan -boy, who said, “I shall be glad to marry your sister and live with her.” The brother -in fun repeated this to his sister, who said, “I will go myself and ask him.” She -asked the orphan, “What did my brother tell you about me?” He told her everything. -She then said: “I will live with you as your wife. Come tomorrow night at this time -and I will take you for my husband.” The next morning she hunted up leggings and moccasins -for the orphan boy. As was the custom with youths, he had never worn moccasins in -summer. The young woman made ready everything for him. In the evening she went to -the meeting place, where she found him. She brought water with which he washed himself; -he then put on the garments and she tied up his hair. This time she told him to come -to her home and to go straight to her bed, without talking with any of the men, because -one of her brothers was always playing tricks. He did as he was told. The waggish -brother looked at him and laughed, and calling him by name, said, “Come and sleep -with me.” -</p> -<p>In the fall the sons of the chief were ready to go on a deer hunt, and the young married -woman thought that she, too, would like to go, inasmuch as she had a youthful husband, -who, perhaps, would become a good hunter. The husband said, “Yes; I will go and try,” -for he had never hunted. When they had traveled some distance, they camped and began -hunting. The husband, having found a place where there were wild grape vines, made -a swing. There he swung all day, never hunting, as the others did. At night he would -go home without game, but he did not tell what he had seen in the woods. The brothers -killed many deer. One day one said to the other: “Our brother-in-law gets no game.” -The other replied: “Perhaps he does not hunt.” So they agreed to watch. On following -him, they found him swinging, and they noticed that the ground was worn smooth around -the swing. Thereupon they said: “We will not live with this man and feed him. We will -leave him and camp a day’s journey away.” So they started, leaving the man and woman -only one piece of venison. -</p> -<p>The boy never ate much, so his wife had most of the meat. When all was eaten she began -to fear starvation. One day while the boy was swinging he saw a great horned owl alight -in a tree near by. Having shot it, he put the body under the swing, where he could -look at it as he swung. His wife was getting very hungry, and when he went home that -night she said, “If I have nothing to eat tomorrow, perhaps I shall be unable to get -up; you ought to kill something.” <span class="pageNum" id="pb419">[<a href="#pb419">419</a>]</span>“Well, maybe tomorrow I shall kill something,” replied the orphan. -</p> -<p>The next day he went as usual to the swing. While swinging he heard a sound like the -crying of a woman. He was frightened and stopped swinging. Soon he saw a female panther -coming toward him with three cubs. As they approached he heard a great noise in the -north, the direction from which the panthers had come, and a Dagwanoenyent appeared, -tearing down all the trees in his path. He stopped on a tree near the swing. “There! -you know what harm you have done,” said the Dagwanoenyent. (The old panther and cubs -had been in Dagwanoenyent’s lodge on the rocks and had run away.) “Why are you so -angry at the panthers?” asked the young man; “what have they done to you?” “They have -torn up my best feather cap,” replied Dagwanoenyent. “What makes you think so much -of your cap? It must be very fine,” said the orphan. “Yes; it was fine,” replied Dagwanoenyent. -“Of what kind of skin was it made?” was the next question. “It was made of the skin -of a horned owl,” said the Dagwanoenyent. “What would you think if I gave you another -one?” queried the orphan. “How can you get one?” asked Dagwanoenyent. Going to the -foot of the tree, the young man tossed up the owl which he had killed. The wind had -stopped blowing as soon as Dagwanoenyent lighted on the tree. The old mother panther -stood at hand, listening to what Dagwanoenyent and the young man said to each other. -As he tossed up the owl, Dagwanoenyent caught it and said, “I thank you; this is better -than the old one;” so saying he flew away. The panther thanked the young man, saying: -“I am very glad you had this owl. You have saved my life and the lives of my children; -now I will try to help you. Go to that knoll yonder, and just behind it you will see -a couple of buck deer fighting. You must try to kill both. The one you shoot first -will not run; they will fight until they die.” Running over to the knoll, the orphan -found the two bucks and killed both. Taking a large piece of the venison, he went -home to his wife, for she was almost starved to death. “I have brought you meat,” -said the husband. “I have killed two buck deer today.” Jumping up, she threw the venison -on the fire to broil, and hardly waited for it to cook before she began to eat it. -The young man and his wife dragged the two deer home, and having skinned and dressed -them, had plenty of venison. The young woman also dried the meat and tanned the skins. -The panther told the orphan that now he must hunt, and that he must never swing, because -he would kill much game. -</p> -<p>When they had a great deal of meat the young man said: “I should go to see your brothers -now. Probably they have a large quantity of meat, for they are good hunters.” He started -on his <span class="pageNum" id="pb420">[<a href="#pb420">420</a>]</span>journey, which took an entire day. Having killed a deer on the way, he carried along -the venison. He found the lodge of his brothers-in-law, which looked very desolate. -Peeping in, he saw all the brothers, who appeared weak and miserable; so he walked -in, saying, “How are you, my brothers-in-law?” One said, “There is our brother-in-law.” -They answered, “We are nearly starved; we have found nothing to kill.” “Well,” was -the response, “we have plenty at our place. Come and live with us. I have meat here -on my back. Eat and then go with me.” Thereupon he gave them the venison, which they -ate almost raw. The food made them strong, so they started with him for his home. -</p> -<p>The young man got home very quickly and told his wife, “Your brothers are badly off; -they are worse off than you were.” During the night the brothers arrived. They were -satisfied, and afterward lived with their sister and brother-in-law. Soon all went -back to the village, loaded with skins and venison. Now the man and his wife were -rich. They lived in the Genesee Valley. -</p> -</div> -</div> -<div id="s77" class="div2 section"><span class="pageNum">[<a href="#xd30e1241">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">77.</span> <span class="sc">The Great Worm<a href="#n361" id="n361src" class="noteRef">361</a> and Hinon</span></h3> -</div> -<div class="divBody"> -<p class="first">One day a boy was wandering about hunting in the woods. While he was looking around -for birds he noticed on the limb of a tree a large, many-colored worm. He thought -it very beautiful and he watched it for some time. The next day he went to the woods -again, thinking all the time of the worm and wondering whether it still would be there. -</p> -<p>When he came to the tree he saw the worm on the branch, but in another place. The -boy had a string of birds which he had killed that morning. Tearing off a small bit -of the flesh of one and fastening it to a stick, he tried to feed the worm. It ate -a little and the boy was greatly amused. The following day the boy again found the -worm and fed it. The worm always remained near the place where he had first discovered -it. Each day the worm ate a little more and larger portions. After a while the boy -gave it a whole bird at a time; then soon two birds, feathers and all. The worm had -now become very large, too heavy for the limb of the tree on which it had been staying, -so it fell to the ground. It never looked for food, but seemed to wait for the boy -to bring it. -</p> -<p>One day the youth was out with a number of boys hunting. When they started for home -he said, “I shall give all my birds to the worm.” Thereupon the other boys questioned -him about the creature and wanted to see it, so he led them to the worm, and they -had great sport seeing it eat. At every turn it seemed to change color and grow more -beautiful. The boys were delighted to throw birds at the worm that they might see -it snatch and eat them. Finally they said, “Let us go hunting tomorrow and bring it -all the birds we can find.” This they did. -<span class="pageNum" id="pb421">[<a href="#pb421">421</a>]</span></p> -<p>For a long time the boys brought the worm birds, then rabbits, all of which it ate. -The worm grew very rapidly, became very long and thick—a huge monster. The boys never -told their parents or relations about the worm, for they were afraid of losing their -sport. They would go early every morning to see the worm. The creature swallowed everything -that came within its reach. -</p> -<p>One day while the boys were throwing the worm food they began to wrestle, and in the -excitement the youngest boy was thrown near the creature. In an instant the boy was -swallowed. At this the rest of the boys were terribly frightened. When the child was -missed the parents looked for him everywhere; they went among the boys to see whether -he had not spent the night with one of them. But they could not get the slightest -clue to the whereabouts of the boy. The other boys said that they had seen him the -day before; that was all they pretended to know. -</p> -<p>After this the boys pushed two or three others of their number near the worm, which -devoured them, too. It had become very large and ferocious, and ruled the boys by -a spell. One day they found that the worm had killed and eaten a deer. Thereupon they -were seized with great fear, for the creature had grown so immense, and they ran away -without having their usual sport. -</p> -<p>Now the village was built on a large mound-like hill, sloping on all sides. The morning -after the boys had failed to feed the worm the people were alarmed to find the village -surrounded by a terrible monster. They were afraid to go near it, although they knew -that they must die if they remained shut up in the village. At last the greater number, -having found on one side what seemed to them to be an opening, all rushed in. It was -the mouth of the worm and all were swallowed. Then the boys told those who remained -that it was this worm that had eaten the missing children. -</p> -<p>When they saw that all who had tried thus to escape were devoured they were terrified, -and counseled together to save themselves. Only a few were left. These decided to -appeal to their grandfather, Hinon. So, burning tobacco, they called on their grandfather, -Hinon, the Thunder god, imploring him to save them from this awful worm. As soon as -the tobacco was burning, they heard him approaching in a great black storm cloud with -terrific noise. With his lightning he struck the worm, tearing it to pieces. These -pieces rolled down the hillside into the valley below, which became a lake. -</p> -</div> -</div> -<div id="s78" class="div2 section"><span class="pageNum">[<a href="#xd30e1250">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">78.</span> <span class="sc">The Chipmunk and the Bear</span></h3> -</div> -<div class="divBody"> -<p class="first">The Bear thought herself a very powerful creature in the exercise of orenda (magic -power), and hence was always trying to exhibit this power before other animals. -<span class="pageNum" id="pb422">[<a href="#pb422">422</a>]</span></p> -<p>One day she got into a hot dispute with a Chipmunk. Finally the Chipmunk said: “Why -do you boast so much? You have no remarkable orenda.” At this sally the Bear, becoming -very angry, asserted that she had so great magic power that she could, if she wished, -prevent the sun from rising in the morning. The Chipmunk retorted, “No, you have not; -you can not do that.” “Wait and see,” replied the Bear. The Chipmunk, not to be fooled, -declared he would wait, saying, “We shall have the sun at the usual time.” When the -sun rose, as usual, the Chipmunk, laughing, made sport of the Bear and her boasting. -Finally, the Bear got so terribly angry that she turned on the Chipmunk, who made -his escape by flight, for fortunately his burrow was near; but as he reached it, the -Bear was so close upon him that she stretched out her paw to clutch him, and the Chipmunk -just slipped from under it into the hole. The next day the Chipmunk appeared with -three marks on his back—marks of the Bear’s claws, which the Chipmunk carries to this -day. -</p> -</div> -</div> -<div id="s79" class="div2 section"><span class="pageNum">[<a href="#xd30e1259">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">79.</span> <span class="sc">The Great White Beaver and the Lake of the Enchanted Water</span></h3> -</div> -<div class="divBody"> -<p class="first">Once in old times there lived a grandfather and his grandson in a lodge in a forest -far from any village. All the other people of their tribe had been carried away through -sorcery practiced by their enemies. The grandfather therefore carefully guarded from -witches and wizards his grandson, who was the only hope and comfort of his declining -years. -</p> -<p>One day the little grandson, almost breathless, ran into the lodge exclaiming: “Oh, -grandfather! I have heard something which is very wonderful, crying out, <i>Kidjiʹde</i>.” “Oh!” answered the grandfather, “that is the bird which is called Chickadee; it -is the first kind of game that a young hunter kills.” Taking his cue from this reply, -the lad, seizing his bow and arrows, went out and after many fruitless attempts killed -the chickadee and brought its body into the lodge to his grandfather. Thereupon the -grandfather set up in the ground in front of the fire two small forked sticks and -laid across another stick in the two forks. Having dressed the chickadee, he hung -it on the cross stick to broil, singing and dancing with great joy, saying, “Now my -grandson will become a great hunter.” -</p> -<p>At another time the grandson ran into the lodge, crying out: “Oh, grandfather! I have -seen something with four legs, a black face, and with four stripes around its tail; -it was large and fat.” “Oh!” answered the grandfather, “that is what is called Dju’äʹkăʼ;<a href="#n362" id="n362src" class="noteRef">362</a> it is the second kind of game that a young hunter kills. It has good meat and fine -fur.” Renewing his hunting, the lad soon killed the Dju’äʹkăʼ and brought its body -into the lodge. The grandfather sang and <span class="pageNum" id="pb423">[<a href="#pb423">423</a>]</span>danced again, saying, “Oh! my grandson will be a great hunter.” After dressing the -body of Dju’äʹkăʼ he hung it on the cross-stick before the fire to broil. When it -was cooked both ate the flesh of Dju’äʹkăʼ. -</p> -<p>A few days later the lad ran into the lodge, exclaiming, “Oh! grandfather, I have -seen a very strange thing, which was walking on two legs; it had red skin on its head, -a black coat, and made a great deal of noise.” The grandfather told the lad what this -new thing was, saying: “Oh! that is Ohsoon. It makes the best kind of soup, and it -is the third kind of game that a young hunter kills.” -</p> -<p>Running off into the forest, the lad soon saw a flock of the Ohsoon and ran after -them until he had caught one. He thought that the soup of which his grandfather spoke -must be in its legs. But after examining them thoroughly and finding no soup, he exclaimed, -“My grandfather must have tried to deceive me”; with that remark he let the bird go -free. Then he ran back to his grandfather, complaining that he had caught one of the -Ohsoon and, after carefully examining its legs, had found no soup in them, and that -therefore he had let the bird go free. His grandfather pityingly said, “Oh! you foolish -boy. The soup is not in its legs but in the body. You must kill, dress, and cook Ohsoon, -and then you will have very fine soup.” With this information the lad again went out -into the forest, and, having caught another of the Ohsoon, brought it home. The old -man was highly delighted with the success of his grandson, so he himself killed, dressed, -and cooked Ohsoon. Again he sang and danced, frequently saying, “Now, my grandson -will be a great hunter.” When the bird was cooked, they ate their fill and were both -satisfied. -</p> -<p>On another day the lad went out to hunt. In the forest he saw a very strange creature, -with long thin legs and something on its head resembling the branches of a tree. Being -very much afraid of this creature, the lad ran home to his grandfather to tell him -what he had seen. His grandfather said: “That is Neogen,<a href="#n363" id="n363src" class="noteRef">363</a> which is the fourth and greatest kind of game that a hunter kills. When a man can -kill Neogen he is a good hunter.” Taking his bow and quiver of arrows the lad went -into the forest to look for Neogen. After long hunting he killed Neogen and dragged -its body home to his grandfather. But on this occasion the old man did not dance, -for this was an event for solemnity in conduct. With due respect to the amenities -of the occasion he carefully instructed the growing lad in the art of dressing the -deer and of preparing its skin for use. Then he told his grandson that he had evinced -the qualities of a good hunter, and that, “Hereafter you need not run back home to -tell me what you have seen. You now have the right to kill anything <span class="pageNum" id="pb424">[<a href="#pb424">424</a>]</span>that may come in your way. A man that can kill a deer is a great hunter, and he then -can kill all kinds of game.” -</p> -<p>The next time the youth went to hunt he brought back a fine bear. His grandfather -was now very happy, for they had an abundance of meat. Assuring the youth that he -had arrived at the age of manhood, as indicated by the change in his voice, he said -to him: “My grandson, I am much pleased with you. You may go when hunting in every -direction except toward the east. You must not go toward the east, for there dwell -very wicked women, who have killed through sorcery all our people. So give heed to -what I tell you.” -</p> -<p>The next time that the young man started off to hunt he directed his course southward. -But as he traveled on he kept thinking of those wicked women in the east, who had -destroyed all his kindred. Finally, he decided to change his course from the southward -to eastward, and he kept on for some time in the latter direction. At last he came -to a tree which was covered all over with what appeared to be the scratches and nail -marks of raccoons, whereupon he said to himself, “There must be a large number of -raccoons in this tree.” So he removed his outer garments and laid aside his bow and -arrows; then taking a stout club, he climbed the tree until he came to a hole very -near the top. Peering into this opening, he saw many raccoons down in the hollow trunk. -By thrusting his club down among them, he killed a number. Drawing them up, he threw -them on the ground at the foot of the tree. Finally he chanced to look down—there -at the very foot of the tree he saw a beautiful young woman sitting on a log. As soon -as she caught his eye she exclaimed, “Come down here. I wish to talk with you, so -do not delay.” The young man paid no attention to her at first, but kept on killing -the raccoons and casting them down to the ground. She hailed him again, urging him -to come down to talk with her. To avoid her, he crept around the tree, and there he -changed himself into a red-headed woodpecker. Next he climbed up higher into the tree, -pecking at the bark as he went for a short time. Then he shot his arrow off toward -home; it whizzed through the air making a sound like a woodpecker. The young woman, -who thought that he was the arrow, flew after him with all her might. But the young -man, assuming again his own form, slipped down the tree, and after putting on his -garments and gathering up the raccoons and his bow and arrows, he started for home. -</p> -<p>His grandfather was greatly delighted to see so great a number of raccoons, but when -he learned where the young man had got them he became very angry and chided him severely, -saying, “You must not go there again, for if you do great harm and evil will befall -us.” -</p> -<p>The next day the young man started off from home, going directly southward. But when -he was out of sight of the lodge he suddenly <span class="pageNum" id="pb425">[<a href="#pb425">425</a>]</span>turned, going directly eastward. On the course he passed the tree where he had killed -so many raccoons, and finally came to a second tree, which was also full of raccoons. -Stopping there, he killed a large number, and while throwing them to the ground from -the tree, he again saw the woman who had accosted him at the other tree. She urged -him to come down, and did not fail to use very enticing terms. As he recalled his -grandfather’s words, the young man well knew that he should not go down to her, but -a feeling came into his heart which urgently prompted him to comply with her request. -So reluctantly descending halfway, there he stopped. But the woman kept urging him -to come down. Finally, having reached the ground, he sat on the end of the log, near -the middle of which the woman was sitting. She asked him, “Why do you sit so far away? -Young people customarily sit near each other when they talk together.” At this the -young man drew a little nearer to her. But she still urged him to come close to her, -so finally he took his seat right at her side. Now she began to tell him stories of -wonders and magic power, talking to him until at last, becoming wearied, the young -man fell asleep. Then the young woman, placing him in a bag which she threw over her -shoulder, hurried away through the air. At the end of a long journey she alighted -on the ground, and taking the young man from the bag, she aroused him and asked, “Do -you know this place?” Looking around, he replied, “Yes; my grandfather and I have -fished here.” The young woman replied, “I do not believe what you say. Point out something -you remember.” The young man (willing that she should see these things) said, “Oh! -there are the poles we set up, and there is an old kettle in which we cooked.” He -had bewitched her eyes, so after seeing these objects she believed what he had said. -</p> -<p>Again the woman told him stories until she had put him to sleep; then putting him -into her bag she carried him far away, finally alighting on the ground. Taking him -out of the bag and causing him to open his eyes, she set him on a narrow cliff under -a mountain, where he had room only sufficient for him to lie down—a place not wider -than a small deerskin. -</p> -<p>Looking upward, he saw the mountain extending far above him, and looking downward, -he saw that the earth was many hundreds of feet below. Nearer to him were other mountain -peaks, narrow and pointed, on which were lying the bodies of men—some alive, some -half dead, others half eaten, and still others reduced to mere skeletons. The sight -of these things caused the young man many bitter reflections. He repeatedly said: -“Oh! now I see that my grandfather was entirely right in the advice he gave me. There -are indeed very wicked women who dwell in the east.” His feelings of chagrin were -only heightened by what he learned from what one of the living <span class="pageNum" id="pb426">[<a href="#pb426">426</a>]</span>men told. Calling to the man lying on the nearest cliff, he asked him how he happened -to be there. The man in broken accents replied: “A woman deceived me and brought me -here. Other women brought those other men to the spots where you see them lying. Their -flesh is being eaten from their bones, yet they do not die. You and I shall be eaten -when they get ready to come to us.” He ceased speaking, and the young man then thought -long on some means of escape from such a lingering, horrid death at the hands of such -wicked women and their agents. At last he remembered that in years past he had had -a dream in which he had seen a Great Spider, which approached him, saying: “My friend, -I will keep and protect you when you shall be in trouble. So call on me when you shall -be in fear of death.” He therefore cried to this Great Spider for aid, saying: “Oh, -Great Spider! help me now. I am in great trouble.” Hardly had his words died away -before an enormous spider, which was as large as a man, came to him and at once began -weaving webs and to form a rope. When it had finished the rope the Great Spider suspended -it from the mountain above the man. The rope was quite strong enough to support the -man, and thereby he climbed up to the top of the mountain above him. There he saw -a large level country. Then by the aid of the Great Spider, lowering the rope to the -men below on the cliffs who were still alive, he drew them up one after another. Having -thanked the Great Spider for its aid, he dismissed it. The men thus rescued went to -their homes. -</p> -<p>Then the young man set out for the home of the woman who had so cleverly deceived -him. After a long journey he found her living with her mother in an old lodge standing -quite alone. Addressing the young woman, the daughter of the old sorceress, the young -man declared his purpose in coming by saying: “I have come here to marry you. When -I first saw you I was greatly pleased with you; and I now love you. Will you be my -wife?” Replying, the young woman said, “Oh! I hardly know what to tell you, for I -have a very disagreeable mother, and I am much afraid you will not be able to live -in the same lodge with her. It was in obedience to her command that I carried you -to the narrow cliff on the mountain peak. I am willing to make the trial if you wish -it.” The young man accepted her even under these adverse circumstances, and so they -became husband and wife. -</p> -<p>One night some time after this the old woman, the mother-in-law of the young man, -who slept at the back end of the lodge, pretending to be in an agony of pain, rolled -around on the ground. Her daughter, knowing what the trouble was, said to her husband, -“Strike my mother on the head with the pestle for pounding corn.” In doing this he -said to her, “Oh! mother-in-law, what is the matter?” Seeming to have been awakened -by the blow of the pestle the old woman <span class="pageNum" id="pb427">[<a href="#pb427">427</a>]</span>said: “I have dreamed, and my Dream Being declared that it is necessary in order to -avoid some unknown calamity that my son-in-law kill the Great White Beaver that lives -in the Lake of the Enchanted Waters, and that with its flesh he must prepare a feast -for the Dagwanoenyent.” The son-in-law replied: “It is all right, Oh! mother-in-law. -I will attend to this to-morrow morning. So go to bed, and let it not worry you.” -</p> -<p>The next morning the young husband set out for the Lake of the Enchanted Waters. Having -arrived there he soon found the Great White Beaver. With but a single arrow he shot -and killed it. But as soon as he lifted its body out of the lake the enchanted waters -pursued him with great fury. These waters were reputed to be so full of evil enchantment -that the flesh of any living thing coming in contact with them immediately fell from -the bones. Knowing this, the young husband ran for his life, bearing the body of the -Great White Beaver. At last, reaching the lodge in safety he triumphantly threw the -carcass of the Great White Beaver down on the ground, and at that instant the waters -of the lake quickly receded. The old woman was now in a great rage at the turn of -affairs. At times she cried out, “Oh! he is a terrible man. I thought that surely -his bones would now be in that lake. Oh, my poor son! Oh, my poor son!” It seems that -the Great White Beaver was no other than her son, who was a great sorcerer, and who -assumed this formidable shape to deceive other shamans and sorcerers and to lure them -to certain destruction. But evidently his orenda had been overcome by that of the -young brother-in-law, his sister’s husband. -</p> -<p>Having dressed the dead Beaver in accordance with established custom on like occasions -and having had its flesh cooked, the young man invited the Dagwanoenyent and the Gaasyendietʻha -to come to the feast given in their honor. Coming, one and all, they filled the lodge -to overflowing, the Dagwanoenyent being little else than great, horrid, round heads -with long hair and with great flaming eyes. Their host commanded them to eat everything—flesh -and bones—and to drink the broth, for it was an “eat-all” feast. When the feast had -been devoured to the last morsel, the ugly old heads began to smack their lips, and -they praised ironically the feast, saying: “What a splendid feast, a fine dinner, -the old woman has given us. Oh! how sweet and toothsome was her son’s flesh.” Then -the Great Heads<a href="#n364" id="n364src" class="noteRef">364</a> grinned at one another derisively. Now, beside herself with rage, the old woman, -seizing a club, drove all her unwelcome guests out of the lodge. -</p> -<p>The next night the old woman again rolled and tossed on her bed, finally falling into -the fire, crying out, <i>Agi! Agi!</i> The wife of the young man had told him that this time her mother would dream that -he and his mother-in-law must go into the sweat-lodge—the man <span class="pageNum" id="pb428">[<a href="#pb428">428</a>]</span>first, and the old woman after him. So when the old woman rolled into the fire, the -young wife said, “Now, strike her with the pestle for pounding corn.” At this he struck -her a blow with the pestle while she was rolling about among the ashes and fire, and -groaning as if in great agony. The old woman, pretending to awake, said, “Oh! I have -dreamed that my son-in-law entered the sweat-lodge—he first, and then I.” Making light -of her dream, the young man said, “Oh! go to bed, mother-in-law. I will attend to -this matter in the morning.” Early the following morning the sweat-lodge was heated -hotter than it had ever been before. When the son-in-law entered, the old woman sang -and danced around it, saying, “Let there be heat enough in there to smother him.” -In a couple of hours she cautiously pushed aside the door flap of the sweat-lodge, -remarking, “He must be dead by this time.” But she was deeply chagrined to find that -he sat inside very comfortably, and that he had not even perspired. It was now the -old woman’s turn to enter the sweat-lodge. As she did so, the son-in-law began to -sing and to dance around it. He sang, “Let this lodge become flint; let it be red -hot at first; and then let it be at white heat.” As it grew hotter and hotter the -old woman begged for mercy, but none was shown her, and thus she was burned to death. -</p> -<p>Now the young husband, addressing his wife, said, “As you brought me the most of the -way hither on your back, and as you know the way, take me home.” So she bore him on -her back over the fields, over the forests, past the fishing-grounds where he said -he and his grandfather had fished, past the raccoon trees, and at last brought him -to the lodge of his grandfather. The aged grandfather welcomed his grandson and his -wife, being very glad that his grandson had lived through all the difficulties which -he knew he had met while he had been absent. There they lived in peace and contentment. -</p> -<p>This is the story of the Great White Beaver and the Lake of the Enchanted Waters. -</p> -</div> -</div> -</div> -</div> -<div class="div1 chapter"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">TRADITIONS</h2> -</div> -<div class="divBody"> -<div id="s80" class="div2 section"><span class="pageNum">[<a href="#xd30e1272">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">80.</span> <span class="sc">Ganon, the Seneca War Chief</span></h3> -</div> -<div class="divBody"> -<p class="first">Ganon was a Seneca war chief. Having called a council, he said, “We must go to see -the Cherokee, and find out whether we can not agree to be friendly and to live in -peace hereafter.” The people consenting, the chief continued, “We must purify ourselves -thoroughly before we start; this will take ten days.” Thereupon a great many went -off into a deep forest. All were men. There was no woman in the company. When they -got into the deep forest they took medicine to make them vomit. This they did every -morning for ten days, in addition to bathing and swimming and washing their bodies -each day. -<span class="pageNum" id="pb429">[<a href="#pb429">429</a>]</span></p> -<p>At the end of ten days the chief said, “We shall go now on a high hill and there make -a trench the length of a man’s body. Then we will put a man into it, placing boughs -across so he can not be seen, and on top of all the whole carcass of a deer.” -</p> -<p>Now, they had invited Sʻhadahgeah to come down, and the people staid near the trench. -The man under the bush heard a noise, and saw a common eagle come, eat a little, and -then go off; then the eagle came back again, ate, and went away in another direction. -It seemed as if it notified other birds, for they also came. The man who was lying -underneath the brush scared them away, for they did not want common birds to eat the -meat. After a while the concealed man heard a tremendous noise, which he knew was -made by Sʻhadahgeah, the bird they wanted. Sʻhadahgeah is a very cautious bird; it -looked everywhere before beginning to eat the meat. The man got his hand carefully -around the bird’s tail, which he held firmly, and when the bird flew away he pulled -out one feather. It took two years to get a full tail of feathers; hence they had -to entice down a good many birds in this way before they got enough for the purpose. -When secured, the party was ready to start for the Cherokee country. -</p> -<p>Many days were required to reach the land of the Cherokee, who had built a fort around -them so that an enemy could not enter. The Seneca got there early in the morning, -when the gate was open. Two of the Seneca dancers, adorned with feathers, made a noise -like a whoop. When the Cherokee heard this they came out, whereupon they saw the two -men singing and dancing. “These men must have come on some errand,” said the Cherokee -chief. When the two men came nearer they said: “We wish to meet in council, as we -come to talk about something important.” All turned and went toward the lodge of assembly. -All the Seneca had come directly there, but only the two were singing and dancing. -The lodge of assembly was crowded. The Seneca sang and danced until tired, when they -stopped. The Cherokee did not dance. The Seneca chief said: “Now I will tell you for -what purpose we have come to you through the forest. We have thought among ourselves -that it is time to stop fighting. You and we are always on the lookout to kill one -another. We think it is time to stop this. Here is the proof, if we agree to be friendly. -Here is the wampum. If you and your people are willing to be friendly, you will take -this.” With these words he held out the string of wampum as their credentials. The -Cherokee chief, coming up, met the Seneca chief, saying: “I will take it and hold -it in my hand, and tomorrow we will tell you what we have decided to do.” Then turning, -he said to his people: “Go home and bring food to this lodge of assembly.” Thereupon -all brought from their homes so much food that there was a great pile lying across -the lodge <span class="pageNum" id="pb430">[<a href="#pb430">430</a>]</span>of assembly. All ate together, but could not consume the whole amount. -</p> -<p>The next day they ate together again. “We have decided among ourselves,” said the -Cherokee chief to the Seneca, “to accept this wampum, to be friendly with you, and -to bury all the weapons of war so no man may reach them again.” In response the Seneca -chief said: “I thank you. We are very glad that you have accepted our offer, and now -all of us have put our weapons together, and the white wampum shall hang between us, -and the belt shall be as long as a man, reaching down to the ground.” The Cherokee -said to their people: “Now is the time for any of you who wishes to do so to pick -out relatives from among the Seneca to be adopted.” -</p> -<p>When the notice was given the Cherokee women picked out one man, saying, “You are -to be our uncle, our mother’s brother.” Some other woman took another for a brother; -and finally all were taken except Ganon,<a href="#n365" id="n365src" class="noteRef">365</a> the chief. Then Ganon, being above a Cherokee, said, “No one has a right to take -Ganon away, for a young man is here who will claim him as his father.” At this, the -young man, walking up to Ganon, said, “Father, I am glad to see you. Now, father, -we will go home.” Speaking thus, he went to his mother’s lodge, taking his father -with him, and it was found to be he. He took him to the lodge where Ganon spent the -first night, and the young man was really his son. When Ganon came to the lodge he -recognized the woman. Everyone was pleased with the place and relationship. -</p> -<p>A good many days later a man came to the village from the East—the Great Salt Water. -He came from the Seoqgwageonon<a href="#n366" id="n366src" class="noteRef">366</a> tribe to challenge them to a ball play, and he told how many days it would be before -his people would come. They came at the time appointed. The head man was dressed in -skins which were so long that they touched the ground. Next day the Seoqgwageonon -began to bet with the Cherokee. The Seneca were there. The bet was two very heavy, -costly skins, and other valuables. The Seneca and the Cherokee said, “We can not say -that we shall win this game, but we are willing to play.” The play began. The Cherokee -lost the game. Then the Seneca said, “We shall try this time,” and they bet again -heavily. All were ready. They put their netted clubs to the ground. After a little -swift running, the Seneca brought the ball to their goal, making a point. After the -game had continued a while, having made all the points agreed on, they won the game. -They now doubled the bet, and again the Seneca won. They won the third game also. -Now the Seoqgwageonon said, “We will try the race with you.” -</p> -<p>The ground was quite level, and the opening was very broad. The Cherokee chose a Seneca -runner. They were to run the first time without betting, and to bet on the second -running. The men ran to the post, and his people, seeing that the Seneca runner was -just the <span class="pageNum" id="pb431">[<a href="#pb431">431</a>]</span>thickness of his body behind as they reached the post, asked him whether he had done -his best. He replied, “No; I have not.” Now they bet and the second, the real race, -began. At the middle of the course the Seneca runner said to the other, “Do your best, -for I am going to do mine.” The Seneca left the other far behind, winning the race. -Now the Seoqgwageonon said, “There is yet one race, the long race, which we shall -try.” The Cherokee said, “We have won everything from these people. I believe it will -be best to let them win one game. If they lose all, they may make trouble.” So they -selected a Cherokee to run, who was beaten, whereupon the Seoqgwageonon went home. -</p> -<p>In two days another man came to say in behalf of the Seoqgwageonon that he had come -to challenge them a second time, and that they were to meet halfway and have a fight. -The Cherokee said to the Seneca who were with them: “You are so few in number here -with us that we do not want to have you killed, so we think you would better go home.” -When the time came, the Cherokee met and fought with the Seoqgwageonon and were beaten. -Three years later the Seneca went to visit the Cherokee. On this occasion they heard -all about the fight, and the Cherokee told them that the Seoqgwageonon had said, “We -should like to fight with the Seneca, for I am a double man; I have two virile members.” -So the Seneca held a council and decided to fight them, saying, “We shall try and -see whether he has two virile members.” The Cherokee volunteered to guide the Seneca. -They traveled many days until they came to a place where the Cherokee said, “This -is as far as the Seoqgwageonon usually come to hunt.” They came to a path, and finding -a footprint, they waited there for the man who had made it. Soon they saw a man carrying -meat on his back. “We must take that man,” said the Seneca, “but let us be careful -lest he hurt us.” When he came near they ran at him. As soon as he saw them, he whooped -and dropped the meat. Then he drew his bow and arrow to shoot, but before he could -select his arrow, he was taken captive. They caused him to stand in the middle of -the assembly, saying, “Let us see whether he has two virile members. “When they saw -he had only one, they said, “Now we want your people to stop saying they have two -virile members.” Thereupon the Seneca went back to the Cherokee village. -</p> -<p>Soon a runner came from the Seoqgwageonon, who told the Cherokee that they wanted -to have war with the Seneca and that he had come to challenge them. The Seneca answered, -“We will try to gratify them;” so they started for the Seoqgwageonon village, guided -by the Cherokee. They came to an opening, from which it was one day’s journey to the -first village. Stopping at a hill in this opening, they were about to send two messengers -to the Seoqgwageonon when the Cherokee said, “You must send them so as to arrive at -<span class="pageNum" id="pb432">[<a href="#pb432">432</a>]</span>the village about sundown.” They did this. When the messengers arrived near the village -they saw that the Seoqgwageonon were playing ball. The messengers then went around -to the south side and threw sumach darts, so as to deceive the other Indians into -thinking them of their own people. The Seoqgwageonon so regarded the messengers, hence -they did not take notice of them. The messengers having killed a man, scalped him, -and rushed off whooping. On the way home the Seneca kept saying to one another, “<i>Djágon</i>—brace up, take courage.” About dusk they saw dust rising from the ground a good distance -behind. The Seoqgwageonon on horses were pursuing them. The Seneca saw that they would -be overtaken in the open, so they hurried to a dry creek with overhanging banks, where -they hid. Soon the horses and dogs drew near, but the dogs failed to find the Seneca -and the pursuers went on. Shortly they returned, but again failed in their search. -</p> -<p>The next morning the Seneca went on to Odaiadon, where there was an opening into a -forest. The messengers soon saw the dust a second time and knew from this that they -were being pursued. In a little while they could see the horses which were coming -on them; soon the horses were near. The arrows of the Seoqgwageonon whizzed past them, -and now their enemies were almost on them, but the runners were at the opening, where -their people were arrayed in the form of a horseshoe. As soon as the pursuers got -into this formation the Seneca closed in on them, capturing and killing all but one, -who, being in the rear, turned and fled in time. The two Seneca now followed the horseman -until they saw that he met a crowd. He talked to his people, and he and they went -back together to the country of the Seoqgwageonon. -</p> -<p>The Seneca and the Cherokee now went to the Cherokee country, and in a month the Seneca -returned to their own place. -</p> -<p>After a while the Seneca said, “Let us go again to our friends, the Cherokee.” When -they arrived there all were glad and invited them to their lodges. They said to the -Seneca: “We hear that the Seoqgwageonon think the Seneca are dangerous and bad people. -They themselves are fortune-tellers and can see what other people are going to do, -but they can not tell what the Seneca are going to do. They are magically more powerful -than the others.” During this visit they merely amused themselves with games and other -sports. -</p> -</div> -</div> -<div id="s81" class="div2 section"><span class="pageNum">[<a href="#xd30e1281">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">81.</span> <span class="sc">Hatcinondon:<a href="#n367" id="n367src" class="noteRef">367</a> A Historical Tradition</span></h3> -</div> -<div class="divBody"> -<p class="first">Hatcinondon was a great warrior, the greatest among the warlike Seneca of the Iroquois -Confederation. -</p> -<p>Once Hatcinondon led a large company of warriors to the Cherokee country on a raid. -In time they arrived at a place called Oyada<a href="#n368" id="n368src" class="noteRef">368</a> <span class="pageNum" id="pb433">[<a href="#pb433">433</a>]</span>Thadinongeh, which was within the Cherokee country. They knew well that the Cherokee -were on the lookout for them. Having reached this place, Hatcinondon told his men -to remain where they were, and that he would go ahead to spy out the land and to learn -what could be done. Then he departed from the camp of his men. Soon it was discovered -by the enemy that he was in the Cherokee country, and he was closely pursued by them. -He fled into a region covered with a heavy growth of reeds, which was in two great -sections, with a narrow strip of comparatively clear land between them. Hatcinondon -managed to escape into one of these stretches, unobserved by the enemy, who believed -that he had concealed himself in the other part. So they set guards at the narrow -strip of land dividing the two sections of reedy land. After they had set fire to -the reeds and burned them up they made a careful search for his charred body; but -Hatcinondon had fallen asleep from exhaustion in the other stretch of reeds. During -the night, however, two men came to him, who seized him by the arms, saying: “We have -come for you.” When they had brought him to the place whence they had been sent, they -said to him: “We have now brought you to this man who sent for you.” Whereupon the -two men pointed out a lodge, with the words: “There is where the Heron lives who sent -for you.” Hatcinondon went up to the lodge, but could find no doorway; but after he -had searched for some time without success he heard a voice on the inside say, “Come -in!” and a door opened of itself, and Hatcinondon entered the lodge. Within he found -a man, who said: “I sent for you, and you have now come. Are you not hungry?” At this -Hatcinondon thought: “This is a strange way; this is not the way I do. I would give -the food at once.” But Ne Hononhsot, knowing the thought of Hatcinondon, laughing, -remarked: “I said that only in fun.” Arising, he got half a loaf of bread made of -corn meal, half a wild apple, and half a pigeon, which he offered to his guest. Hatcinondon -said, laughing: “How little it is that will satisfy me.” To which Ne Hononhsot answered: -“If you eat this I shall give you more.” As soon as Hatcinondon began to eat he saw -that as he ate everything became whole again, so that he was not able entirely to -consume anything. He was finally satisfied with what he had eaten. Then Ne Hononhsot -said: “Now that you have finished eating I will speak with you further.” -</p> -<p>While Hatcinondon was speaking he heard footsteps of someone approaching on a run, -and suddenly the door was thrust open, whereupon the Sun came in so quickly and with -such brightness that he had to hold his head down to shield his eyes. The newcomer -conversed with Ne Hononhsot but Hatcinondon could not understand a word that was said. -In a short time the visitor started off toward <span class="pageNum" id="pb434">[<a href="#pb434">434</a>]</span>the east. Then Ne Hononhsot said to Hatcinondon: “This man is the one whom you Seneca -call Endekha Gaahgwa.<a href="#n369" id="n369src" class="noteRef">369</a> It is night now down on the earth, so he is hurrying toward the east. He told me -of a great battle that is now ended.” -</p> -<p>Ne Hononhsot was indeed Hawenniyo, and he said: “This is what I expected when I created -human beings. I thought they would fight. The man who has just been here is the one -who watches on the earth below. I want you to know that when you meet an enemy who -shoots at you, you must not run away but must walk straight up to him. He shall not -hurt you. An arrow shall not kill you. It is something else that shall kill you. Now -you shall eat again.” Ne Hononhsot next gave him the same kind of food, one half of -each object. Then he continued: “I am the cause that the Seneca do not now fight with -the Cherokee, for I love both tribes. When you return home you will find all your -people there, and they will know that you are alive. When you get back to your party -of warriors you must tell them that they must leave the warpath at once and cease -fighting, returning to their homes and remaining there until they shall find something -to satisfy their wants. Now my messengers are ready to lead you back to your camp.” -</p> -<p>Going out of the lodge, and directed by the messengers, Hatcinondon passed through -an opening and soon found himself in the reeds where he was before he had been called -away, and then the messengers departed. -</p> -<p>Returning to his party of warriors, Hatcinondon told them what he had seen and heard. -All went home, where they held a great council, and it was there agreed that the party -should go to the Cherokee country in a couple of days. At the appointed time they -started, while Hatcinondon went directly to the Cherokee lands again. He was not afraid, -for he knew that an arrow would not kill him. In time the Seneca met the Cherokee, -and a fierce fight took place. Remembering what he had been told, Hatcinondon, going -straight to the enemy, killed and scalped a Cherokee warrior, whereupon he immediately -proclaimed, “I have killed and scalped a warrior. My name is Hatcinondon.” He did -this before any of the Cherokee knew that he was there. They had a great battle and -many were killed. After the fight the party of Hatcinondon retreated to their homes. -The news soon spread that this party had returned home with scalps. -</p> -<p>Shortly after this affair another Seneca party started away to fight the Cherokee, -and Hatcinondon accompanied it. They soon encountered the Cherokee, and in the ensuing -fight Hatcinondon was captured. He was led away, bound, to the Cherokee village, where -a great council of war was held. It was a standing rule with the Cherokee that when -any person from the Six Nations of the Iroquois <span class="pageNum" id="pb435">[<a href="#pb435">435</a>]</span>was captured his or her fate was left to the decision of two women, whose privilege -it was to determine how such a person should be tortured. These two women at this -council decided that Hatcinondon should be hung up and tortured to death by fire. -So he was securely bound to a tree, the war post, and wood was carefully piled up -under and around him. He had given himself up as lost. They were about to set fire -to the pyre of wood when a violent rainstorm came up, causing the women to defer the -execution until the storm should have passed over. All the people sought shelter from -the storm, leaving Hatcinondon tied to the war post. While there alone he saw an old -woman coming toward him, who said: “My grandson, you think that you are going to die, -but you are not. Try to stir yourself.” Thereupon, moving himself about, he found -that his bonds were loosened and that he was free. “You see now that you are free,” -she said; “I thought that I would come to return your kindness. You remember your -people once made a circle of fire and I was in the middle of it. You recall, perhaps, -that you saw a toad in the middle, and that you saved the toad, placing it in your -bosom. I was that toad. You carried me until you came to water, in which you placed -me. This is the reason I am returning your kindness, for I see that you are in trouble -now. I brought that rainstorm and now I want you to run in the direction of the next -stream, and you must continue down the stream.” -</p> -<p>When the rainstorm was over the two women returned to the war post, only to find that -Hatcinondon had escaped. They gave the alarm at once, and the warriors assembled, -calling the dogs, which forthwith took up the trail. Soon they reached the stream -and followed the current. As Hatcinondon fled he came to a tree that leaned over the -water. He found that the trunk was hollow and that he could get into it from the water -and then crawl farther up. Here the dogs lost the trail and finally the pursuit was -abandoned. When the pursuers had departed he heard two people approaching the spot, -talking. Presently they sat on the tree at the very place where he was concealed. -He overheard them say, “It is wonderful how that man escaped from us.” Hatcinondon -was very careful not to cough lest he should be discovered. But at last he heard them -depart and there was no further sound of talking. At last, having come out of the -hollow in the tree, he went southward, down the stream. When night was approaching, -while walking along he heard a blow which sounded like that of an ax on a tree. Being -greatly frightened, he became very wary in his movements. While standing listening, -he saw three men, who had made a fire where they were going to camp for the night. -When darkness had fully set in he crept up stealthily, shielded by a very large tree. -Standing behind this tree, he saw that the men were sound asleep and were snoring. -<span class="pageNum" id="pb436">[<a href="#pb436">436</a>]</span>Without disturbing them he secured their weapons, with which he armed himself, carefully -hiding those he did not need. Then with an ax he killed the three men, whom he scalped. -Thereupon he said: “The blood is too strong, so I shall go aside from this place.” -</p> -<p>Taking their provisions, he went to a neighboring stream, where he made a fire. Having -done this, he went back and dressed himself in the best of the garments of the slain -men, for he was entirely naked; then he returned to his fire, and, having cooked his -meal, he ate it. When he had finished his meal he prepared and painted the three scalps. -</p> -<p>The next morning Hatcinondon, taking with him what provisions they had, traveled in -a great circle until he had found the path by which he and his party had come to that -country. Discovering fresh tracks leading both ways, he learned that his friends were -still in the country. As he went along the path he saw smoke ahead, at the sight of -which he stopped and listened to see whether he could hear Seneca speech. He was delighted -to hear Seneca terms, and displaying the three scalps on a stick he called out, <i>Goʹweh</i>, <i>goʹweh!</i> three times. When his friends heard this, shouting for joy, they ran to meet him. -They saw indeed that he had three scalps and brought him to their camp fire. They -were glad that he had been found for they had watched day and night for his return, -but had about concluded that he had been killed. Setting out for home, they found -all their people well. This is the story. -</p> -</div> -</div> -<div id="s82" class="div2 section"><span class="pageNum">[<a href="#xd30e1290">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">82.</span> <span class="sc">Godiont<a href="#n370" id="n370src" class="noteRef">370</a> and the Sʻhagodiyoweqgowa</span></h3> -</div> -<div class="divBody"> -<p class="first">In Genesee Valley is Dedioitgeon—the mouth of a gully. In that place lived the Seneca -people. Godiont, the principal woman in the village, had a meeting with a Sʻhagodiyoweqgowa, -who said to her, “We think it would benefit your people for us to settle permanently -at Dedioitgeon.” Godiont thought it was good and kind in them to do this, and so she -was glad. Afterward when anyone was sick she went to that place and called on the -Sʻhagodiyoweqgowa for assistance. She invited them to come to her lodge, and got a -pot of corn soup ready for them. They came in person, and having asperged the patient -with ashes and having blown on him, they ate the corn pudding. The Sʻhagodiyoweqgowa -said to Godiont, “Whenever you invite us to come, you must have the pot ready, for -we do not wish to wait. After we have arrived we want to do our work quickly.” -</p> -<p>Once there was a man who had not much substance, who thought he would fool the Sʻhagodiyoweqgowa. -Going to their place, he invited them, saying, “Your help is required at a certain -place” (naming it). They went there, but found no one, and nothing was ready. After -waiting a while, the chief one said: “We have been trifled <span class="pageNum" id="pb437">[<a href="#pb437">437</a>]</span>with. This will not do. Godiont did not do this. Some other person has trifled with -us. The one who has done so must die. We are not to be trifled with. The people must -understand this. It is best for us to move away from this place.” “I will tell you,” -said he to Godiont, “what I want you to do. Make masks as near like our faces as you -can, and let men wear them, and we shall work through these masks and thus help the -people.” “Soon the man who has trifled with us must come here,” said the oldest Sʻhagodiyoweqgowa, -“and you shall see what will happen to him.” Soon the man came on a run. He was in -a kind of crazy fit. Coming right to the spot where the Sʻhagodiyoweqgowa were, he -fell down and began to vomit blood, and finally died. After that day the people knew -it was wrong to make fun of the Sʻhagodiyoweqgowa. -</p> -</div> -</div> -<div id="s83" class="div2 section"><span class="pageNum">[<a href="#xd30e1299">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">83.</span> <span class="sc">Sʻhagodiyoweqgowa</span></h3> -</div> -<div class="divBody"> -<p class="first">The inhabitants of a village saw an enormous Sʻhagodiyoweqgowa approaching, whereupon -they were very angry and provoked to see that it could think of coming; so they got -their bows and arrows ready to shoot. But the Sʻhagodiyoweqgowa called out: “Your -arrows can not kill me. I have not come to harm you. I have come for tobacco, and -you must collect voluntary contributions of it and give me all that you can spare.” -They did not shoot, for they well knew that their arrows would have no effect except -to make the Sʻhagodiyoweqgowa angry and revengeful. So they collected a quantity of -tobacco, which they gave to him. Then he left them with the promise that he would -never trouble them again if during their tobacco harvest they would always set aside -a portion of this soothing plant for him. He kept his promise, as he never molested -them after this. -</p> -</div> -</div> -<div id="s84" class="div2 section"><span class="pageNum">[<a href="#xd30e1309">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">84.</span> <span class="sc">Sʻhagodiyoweqgowa</span></h3> -</div> -<div class="divBody"> -<p class="first">The Onondaga say that Sʻhagodiyoweqgowa live in a cave among rocks near their reservation. -They assert as a fact that they have seen Sʻhagodiyoweqgowa going along in front of -these rocks and entering the cave, and they believe that many Sʻhagodiyoweqgowa live -in that place. Sʻhagodiyoweqgowa are represented by the so-called False Faces, or -maskers, of the Iroquois. -</p> -</div> -</div> -<div id="s85" class="div2 section"><span class="pageNum">[<a href="#xd30e1318">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">85.</span> <span class="sc">Genonsgwa</span></h3> -</div> -<div class="divBody"> -<p class="first">Three men were hunting in the woods. One of them, who was married, had his wife and -child with him. While the men were off in the forest the woman and child remained -in the lodge. The child was small and swathed to a cradleboard. -<span class="pageNum" id="pb438">[<a href="#pb438">438</a>]</span></p> -<p>One day when the woman returned to the lodge with water from a near-by stream, she -heard talking, and, looking into the lodge, she saw a woman dressed in stone. The -woman had taken up the baby and was rocking it on her knee, singing, <i lang="see">Aʼuwah, aʼuwah</i> (such good eating). Every little while she would take a bite out of the child’s cheek. -The child screamed. Then spitting on her hand and rubbing the cheek, it became whole -again, and the child stopped crying. The mother stood near the door, and seeing all -this, was terrified. “Now we are going to die,” said she to herself. The Genonsgwa -(Stone Coat Woman) looked up, and on seeing the mother bade her come in and be not -afraid, as all would be well. Toward night the hunters returned. When they saw the -woman dressed in stone, they were afraid, but the Stone Coat Woman said, “I have come -to help you in hunting.” -</p> -<p>So they all lived together. The men went hunting day after day and had good luck in -finding game and bringing home meat. -</p> -<p>One evening during this hunting season the men said, “We have found a pond not far -away that has a great many beavers in it.” The Stone Coat Woman said, “I will go with -you tomorrow.” The next day she went to the pond, and having cut a small circular -hole in the ice, called to the beavers to come out. A number came out; these she caught -and killed. Then she called again and more came out; she killed them, too, and so -she continued to do till the hunters had as many as they wanted. The men skinned the -beavers and kept the furs. The Stone Coat Woman fell to eating the bodies raw. -</p> -<p>One morning the Stone Coat Woman said to the hunters: “A visitor is coming, and you -must do all you can to defend yourselves. My husband is mad, and perhaps he will kill -us all. When I left him, I ran away and came to you; he is angry, and when he comes -I will fight with him as well as I can. You must be ready with a basswood stick. Sharpen -it and harden it in the fire a little to make it effective. When he throws me to the -ground, as he will do, you must spear him from behind and kill him. He will come some -time this afternoon. Then you must be on the lookout for him continually.” At last -they saw him approaching; he came up and talked with his wife. She begged him not -to make any trouble, saying she would go home with him, but he would not listen to -her words. He saw there were two men there; so he became jealous and began fighting. -He knocked down his wife, and as he leaned over to beat her, the men ran the basswood -spear into his body, thus killing him. Then the woman, having gotten up, said: “I -do not know what will happen to us now, for my husband has two brothers, who know -he is dead, and who will come here and kill us. The river is open; you have canoes -and must escape that way.” -<span class="pageNum" id="pb439">[<a href="#pb439">439</a>]</span></p> -<p>The Stone Coat Woman then went off alone; the others took to their canoes. As they -were pushing out into the river, a man came to the shore, calling to the oarsman to -come back a moment; refusing to do so, he pushed farther out. Thereupon the other -man called out, “It is lucky for you that you did not come back, for I came to eat -you.” So these people had a narrow escape. -</p> -</div> -</div> -<div id="s86" class="div2 section"><span class="pageNum">[<a href="#xd30e1327">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">86.</span> <span class="sc">Genonsgwa</span></h3> -</div> -<div class="divBody"> -<p class="first">A long while ago, while some Seneca were out hunting, a Stone Coat came up to them, -saying: “I should like to remain here with you, and I think that you will derive good -luck from me. You can have all the skins you need and meat enough to live on. I will -take the rest.” The Seneca agreed to this. -</p> -<p>The next morning the hunters had great luck in hunting. When it was time for them -to go home for the season, the Stone Coat said, “I will pack each man’s load of meat -and skins.” They had dried meat, buckskins, and furs. The Stone Coat packed in a single -bundle what he thought each man could carry; then he shook each bundle till it became -small. He told the men to cast their bundles on the ground when they got home, and -that they would become as large as when he began to pack them. Bidding them good-by, -the Stone Coat said, “I hope you will all come to this place next winter; then we -can all be together again.” -</p> -<p>The next winter these hunters went back to the same hunting-ground, whereupon another -Stone Coat came to them, who said, “My father has sent me here to bring one of you -hunters to his home; he wants him as a son-in-law.” One of the men volunteered to -go, saying, “Probably we shall be better off; perhaps we shall live longer by doing -as he wishes”; so he accompanied the Stone Coat. When they came to the Stone Coat’s -house, the old man said, “I sent my son to bring you here. I want you to marry my -daughter. You must not be afraid. I will make my people understand that they must -not touch nor harm you.” So the man married the Stone Coat’s daughter, although the -old man said that his people would be surprised at his giving his daughter to a Seneca. -</p> -<p>The Stone Coat rubbed his son-in-law’s hands, feet, and body with an object like a -bone, and then told him to go out hunting. The young man felt himself growing so strong -that he felt he could carry off everything he laid his eyes on. There was a certain -young man of the Stone Coats who loved the old Stone Coat’s daughter and wanted to -marry her. Being angry with the Seneca, he came up to him, saying, “You and I must -have a foot race. If I should outrun you, thereby winning, I shall cut your head off -and take your wife. If you win you may cut my head off.” The appointed day came, and -<span class="pageNum" id="pb440">[<a href="#pb440">440</a>]</span>all the Stone Coat people assembled to see the race. The young man’s father-in-law -said, “You need not be afraid. I will help you.” Taking some substance out of a stone -box, he rubbed it over the man’s body. Thereupon he and his opponent, locking arms, -ran until they reached a tree, when they were to have let go and run on, but the Stone -Coat held on to the man’s hand, so that their locked arms bent over the hemlock tree. -When they got nearly to the end of the tree the Stone Coat let go, causing the tree -to spring back, throwing the man backward a good distance. The young man, hurrying -forward, outran the Stone Coat, and cut his head off in the presence of all. -</p> -</div> -</div> -<div id="s87" class="div2 section"><span class="pageNum">[<a href="#xd30e1336">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">87.</span> <span class="sc">Genonsgwa</span></h3> -</div> -<div class="divBody"> -<p class="first">Once while a man was out hunting in the woods he saw that a Genonsgwa was following -him, and thereupon he began to run for his life. Finally, when closely pressed, he -ran up on a tree trunk which in falling had become lodged on another. The Stone Coat -stopped and stood looking around, but he could not find the man, for his body was -rigid on account of his Stone Coat, so he could not look upward. Then the man saw -him draw from his pouch a magical finger, which he placed in the palm of his hand. -The finger at once raised itself, pointing to the man in the tree. When the man, who -was a fast runner, saw the magical finger pointing at him he knew that he could slip -down from the tree, snatch the magical finger, and escape with it. He did so. Stone -Coat shouted after him, begging, praying, and promising to be his friend forever if -he would give back the magical finger. The man was afraid to go near Stone Coat lest -the latter might deceive and seize him; so finally he threw the magic finger back -to the Stone Coat. Ever after this particular man and the Stone Coat were on friendly -terms. -</p> -</div> -</div> -<div id="s88" class="div2 section"><span class="pageNum">[<a href="#xd30e1345">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">88.</span> <span class="sc">Genonsgwa</span></h3> -</div> -<div class="divBody"> -<p class="first">At times men got lost while hunting in the forest, and it was supposed by their friends -that Stone Coats ate them. -</p> -<p>Once three Seneca went out on the warpath against some other tribes. They journeyed -directly westward from the place where the Seneca lived. After a day’s journey they -encamped in a deep ravine at the head of a stream. When they had made their fire they -saw a fine-looking man coming toward them. When he came up, he said: “I think it well -to do what I am going to do. I have come to tell you that there are hundreds of people -on the warpath who intend to eat people. Tonight you must camp here. They will make -their camp in sight of yours. One of you three must go to their fire and say: ‘Hallo, -I have discovered your fire. Where are you going?’ They will answer: ‘We are on the -warpath.’ Your man must reply: <span class="pageNum" id="pb441">[<a href="#pb441">441</a>]</span>‘I, too, am on the warpath,’ to which they will respond: ‘Well, we must fight.’ Then -your man must leave them and come back to your camp.” -</p> -<p>The Seneca soon afterward saw men come and make a camp a short distance away. Thereupon -one of the three hunters, drawing near them, said: “Hallo, I have discovered your -fire. Where are you going?” “We are on the warpath,” they replied. “So am I,” he answered. -Looking around, he saw stone clothing lying against one of the trees, while the owner -of the clothes was resting on the ground. The people were all Stone Coats. The next -morning the Stone Coat army went up the ravine toward the Seneca camp. They made a -terrible noise, for all the army sang, “We are going to eat the Seneca tribe.” When -the Stone Coat force had gone about halfway up the ravine, filling the entire space -between them and the Seneca, with a great whoop they rushed forward. But at that moment -great rocks rolled down on them and great trees fell on them, killing them, and the -Seneca saw a strange, wonderful man running along on the top of the rocks and trees. -Whenever he saw a Stone Coat head in sight, he would hit it, killing its owner. Only -one Stone Coat was left alive, and he, having escaped, was never seen again. The man -who was throwing down the rocks sang all the time that the Seneca tribe could stand -against anything—against the world. When the contest was over, the strange man came -to the three men, saying: “I am the one whom you call Hawenniyo. It is I who saved -you. I did not make these Stone Coats. Something else made them.” And Hawenniyo said -further: “I want you, the Seneca people, to be the most active of all tribes in every -kind of game or contest and in hunting.” -</p> -</div> -</div> -<div id="s89" class="div2 section"><span class="pageNum">[<a href="#xd30e1354">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">89.</span> <span class="sc">Genonsgwa</span></h3> -</div> -<div class="divBody"> -<p class="first">When the Seneca lived at Canandaigua one of their medicine-men notified them that -something terrible was about to happen, something which would cause many to lose their -lives. At this they were greatly frightened; they quarreled with one another and became -suspicious even of their own children. -</p> -<p>One night a great uproar was heard in the village, and jumping up from their couches, -men, women, and children, running out of their lodges, fled as fast as they could -in every direction. The weather was very cold. Among the people of the village was -a woman who two days before had given birth to a child. She ran for her life, holding -the infant in her arms; it was wrapped up and she carried it as a bundle. On the way -she determined to throw the bundle down so as to be able to run faster, and on coming -to a tree having a hole in one side, not far from the ground, she dropped the bundle -into it. <span class="pageNum" id="pb442">[<a href="#pb442">442</a>]</span>This was a bear’s den, and as the bundle fell into the hole the old bear found it. -The woman, running for her life, overtook some of her people, who asked her what she -had done with the child, but she made them no answer. After many had been killed, -the enemy (who were Indians) disappeared, and the Seneca made new homes for themselves. -</p> -<p>In the spring, while on a hunting expedition, a man came to a chestnut grove, where -he camped. The next day while hunting he saw a she-bear with cubs. He killed the old -bear. As she fell over, she struck one of the cubs, which cried like a child, while -the other cubs ran up a tree. The hunter, hearing the cry, thought it very strange. -When he came near the spot, he saw a small boy, who ran away crying. The boy was so -wild that the man could hardly catch him. He cried all the time. The hunter said: -“Stop crying, nephew; nothing will harm you. Stop, nephew!” The little fellow answered: -“You made me cry. You killed my mother; you have made me very miserable. Over there -are my brothers” (pointing to the tree). “I should not have killed your mother had -I seen you first,” said the man; “but how came that bear to be your mother?” The boy, -who was covered with hair, replied: “I will tell you. When your people fled from Canandaigua -in the evening of the attack on them, I was thrown away. I was then only two days -old, but I remember everything. I knew my mother’s mind. I was a burden to her when -she was trying to escape, so she dropped me into the hollow trunk of that tree over -there, where a bear happened to live. The bear caught me as I fell, and said that -I should live with her children, and that she could keep us all. My mother threw me -away to die. The bear is the mother who nursed and cared for me.” -</p> -<p>“Very well,” said the man; “I know this is true. You will be my son now.” The boy -did not like this, but he agreed to it at last. The man promised that all he had or -would get should be his. He stopped crying, and the man, strapping him on his back, -carried him to camp. After this, whenever the man went out to hunt, he tied the boy -so that he could not get away, until one day the boy said, “Do not tie me. I will -never leave you” (his nature had now become human). The hunter had buried the mother -bear without taking off her skin. As the boy had promised not to run away, the man -let him go with himself to hunt. The boy seemed to have some way of knowing where -bears lived, but he never told his father where a female bear was, only where male -bears were to be found, and his father shot them. This man had always been a poor -hunter until he found the boy; afterward he had wonderful luck. Some time having passed, -the man said, “We must go back to our own village.” When they reached home the boy -said, “That woman (meaning his mother) will <span class="pageNum" id="pb443">[<a href="#pb443">443</a>]</span>see and know me.” “Pay no attention to her,” said the man; “she threw you away.” -</p> -<p>They had been home two days, when the woman heard that the hunter had brought back -a little boy (the hair had fallen off the boy and the man had made him clothes). Visiting -the hunter’s lodge, she watched every movement of the boy. He was afraid of her; he -knew her thoughts when she threw him into the tree and knew them now. He said, “This -man is my father; he brought me home.” But she made up her mind the boy was hers and -urged him to go home with her. One day, when she knew the hunter was away, going to -his lodge, she tried to catch the boy, but he ran into the woods, crying from fright. -She followed him. The hunter came back, and not finding the child, looked for tracks, -soon discovering that the boy had fled from his mother into the woods. The man was -sorry, for he was afraid he would never see the boy again. He searched for him for -several days. Then he happened to think that perhaps he had gone to their old hunting -lodge. On finding him there, he asked, “Why did you leave me?” The boy answered: “A -woman followed me. I thought she was going to kill me. She called me her son. I did -not like it. I told her I had no mother, but she tried to catch me. I would rather -live here all the time.” The man was willing, so, having built a better lodge, they -remained there. The boy was an industrious worker and the man became very fond of -him. One day the boy said, “I want a playmate.” “All right,” replied the hunter; “your -mother is going to have a child. I will bring it.” This did not satisfy the boy, who -wanted a companion near his own age. So, going to the settlement, they brought back -the man’s sister’s child, who was only a little younger than the bear-nursed boy. -</p> -<p>Now there were three in the lodge. When he went off hunting the man often left the -boys at home, telling them not to go far from the lodge. After the lapse of time, -however, they began to venture farther and farther away from the lodge, until one -day, when they were quite far off they saw that the leaves and grass and hills and -valleys and everything else were moving together westward. Looking more closely, they -saw a large body of land moving, even with game on it and moving as if it were a river. -Presently they noticed a coon sitting on the moving ground and going along with this -stream, or river, of land.<a href="#n371" id="n371src" class="noteRef">371</a> Watching it made them forget everything. As the coon looked at the boys they were -about to shoot it with their bows and arrows; one indeed drew his bow, but the coon -held up his paw against his face to ward off the arrow. At last the elder boy said: -“Let us go home now; we will come here tomorrow and play all day.” -</p> -<p>When the hunter came back he had killed several bears and had driven one to the lodge. -Calling the boys, he said, “I drove this <span class="pageNum" id="pb444">[<a href="#pb444">444</a>]</span>one home only to let you have a hand in killing it.” Instead of killing the bear at -once they plagued and tormented it. When they had killed it the man was well pleased -and told them that was the way they must do thereafter. -</p> -<p>The next day, as usual, the man when starting off cautioned the boys not to go far -from the lodge, for if they did they would meet with trouble. But they were so anxious -to see the place where they had been the day before that he was scarcely out of sight -when they started off. They found that the river of land flowed on the same as it -had the day before, the only difference being that it was running more rapidly. They -resolved as they saw the animals riding on it that they would do likewise. The younger -boy rode some distance on the land stream (it was dry land, but moving just like a -river; it was not wide, for a person could jump across it). When the boy came back -he said to the other, “Go and try it; it is great fun.” “Well, go with me,” replied -the other. They tried it together. It was like sliding down hill; instead of stepping -off the “river of land” they would fall over on the land that was not in motion, and -then they would get up again. The smaller boy said, “Let us continue on this stream -as far as it goes.” The other agreed to this. It was necessary that they should be -always of one mind. The smaller one said, “You go ahead.” “All right,” replied the -other. He ran on the stream and the other followed. They were having a good time, -as they could hear each other shout and laugh. After going some distance the younger -one decided to get off and run back, so he called out to the other, “I will go back -but will come down again.” It seemed to them exactly like sliding down hill; it was -fun to run upstream as well as ride down. As the younger one got on again to go down, -his companion passed him, running up. It seemed that they were going faster this time, -and when both were on again, one called out to the other, “Let us go as far as we -can.” Soon they came to a place where everything seemed to be passing in at a doorway. -The boy behind saw his companion go in at the doorway on the stream of land, and he -thought it was great sport. At that moment he heard a noise from within which sounded -as though some one had killed his friend; then he too went in at the doorway, only -to find that it was a place to snare game, and that no one could get off after he -had gone so far. All the game went of their own volition, even as they themselves -had gone. The instant the elder entered the doorway the man of the lodge hit him on -the head with a hammer, killing him. Both boys were now dead. -</p> -<p>Two Genonsgwa lived in this lodge, and it was through their great orenda (magic power) -that everything was drawn to them. One of the two said to the other, “Hai! now we -will have something to eat,” and running splints through the bodies of the boys, each -took one to <span class="pageNum" id="pb445">[<a href="#pb445">445</a>]</span>roast. The two Genonsgwa did not seem to be of the same family, for each sat on his -own side of the fire and cooked for himself. As the bodies began to cook the fat came -out, falling on the fire and simmering. A body was standing on each side of the fire, -and one called out to the other, “You are burning.” “<i>Guah!</i>” said the Genonsgwa, “that one has a voice, but this one is roasting finely; it can -not burn. When one begins to burn the other tells him of it.” One of the Genonsgwa -then began eating. “Oh! how delicious this is,” he said, smacking his lips. After -he had eaten off all the flesh that was well cooked, he put the rest back to finish -roasting; thereupon the partially eaten boy said to the body on the other side, “You -are burning.” “How good they are; they won’t let each other burn. It is queer game -that talks like this,” said one of the Genonsgwa. The Genonsgwa kept on roasting and -eating until one and then the other finished, neither leaving a particle uneaten. -</p> -<p>As the first finished he began to be in terrible pain; the other told him that he -must help himself, for he was eating his last morsel. Soon he, too, began to groan, -and he said to the other, “There is some mystery about this game; it must be that -which makes us so sick.” All night long they groaned, each lying on his own side of -the fire. Toward morning one quieted down, and at break of day the other also ceased -groaning. The two boys were born again, and both Genonsgwa had died from the terrible -pain of giving birth to them. One boy said to the other, “If these men had not bothered -us, we should have been far from here. Let them be as full of witchcraft as they can -be, they do not amount to anything in comparison with us. We have gotten through with -them. I have always heard that these men, our uncles, were very potent magically, -but they are not. This is why our father warned us not to go far from the lodge. We -will go back and tell him all.” While they were there everything was moving. The game -which was not killed passed through the lodge. The elder boy said, “Let us go!” As -they were starting he saw his mother passing through the lodge; they stood there laughingly, -but did not speak to her. The younger said, “Now we will destroy the lodge. Our uncles -have done great harm to people. A man should not eat another man. There shall be no -more of this. Henceforth men shall eat only game.”<a href="#n372" id="n372src" class="noteRef">372</a> The younger boy said this. Of the two boys he had the greater power of witchcraft -and was the first to be born after being eaten by the Genonsgwa. He walked around -the lodge, throwing red paint such as they used to paint their faces; this action -stopped the movement of the stream of land and everything became quiet. He then said, -“Now, let us run!” They ran a short distance; on halting and looking back they saw -the lodge in flames. The Genonsgwa one after the other burst with a loud report. -<span class="pageNum" id="pb446">[<a href="#pb446">446</a>]</span></p> -<p>When the boys arrived near home they heard singing, whereupon the younger said, “Our -father is feeling bad because he thinks we are dead.” The other replied, “When we -get to the lodge, you will tell him of our adventure.” “No; you must tell him. He -will believe you sooner than he will me, for you are older,” was the answer. When -they entered the lodge, the hunter was sitting by the fire; his song was about the -loss of his children. “Father,” called out the boys, “we have been hunting and we -have come back. We have not been killed and we shall not die. There is no trouble -in the world for us, for nothing can harm us.” The elder man, looking around, greeted -his boys, whom he was very glad to see. At night they began telling their adventures: -How far they had been; how they had seen a stream of dry land and had ridden on it -to the Genonsgwa lodge; how they had killed the two Genonsgwa and burned their lodge. -“And now,” said the younger,<span id="xd30e7216"></span> “we are going farther.” The hunter said: “Your uncles are ferocious men; they have -killed all my people except you. You will find beyond the lodge you burned other lodges; -they are all inhabited by your uncles.” The younger boy said: “I do not care about -them. I meet all people with pleasure; their action or treatment matters not. I am -determined to try everything.” The man made up his mind to say no more; he was astonished -at their resolution and became aware that his children were possessed of potent orenda -(magic power), and that, though there were many witches and wizards, they were far -above them all. The younger boy seemed to have control of his father’s mind, and it -was through his influence that the father let them do as they liked. The advice of -the younger was: “You stay at home and never worry about us. We will go to see our -uncle who lives beyond Genonsgwa lodge; perhaps he will tell us some stories. We are -lonesome.” Their father said, “I am afraid that if you go you will never come back. -Your uncle is full of orenda, and it is his custom to kill his visitors.” The little -fellow answered: “Let us go. I want to know all persons who possess orenda.” The hunter -replied: “Beyond the lodge you destroyed is another. Your uncle lives there, and beyond -that other uncles dwell. The first lodge is ‘three looks’ from here; the lodges are -all ‘three looks’ apart.” Having heard this, the boys departed. -</p> -<p>When they came to the Genonsgwa place they halted; looking around, they could see -some object at a distance. There was the end of the first “look.” Getting near to -that object, they looked again, and seeing a similar object, they went to it; then -looking off at a distance and seeing an opening in the woods, they said, “Our uncle -must live there.” They advanced cautiously, in the hope of surprising their uncle. -As they got out of the woods they saw a lodge, and as they came near it there seemed -to be no one in it, all was so <span class="pageNum" id="pb447">[<a href="#pb447">447</a>]</span>quiet. The younger boy crept up carefully, and making a sudden leap, sprang into the -house, calling out, “I have caught you, uncle!” “How are you, nephew?” said the uncle; -“I am glad you have come. I am sick; you shall give me medicine.” “All right,” replied -the younger boy, “whatever you wish shall be done. What is it you take most pleasure -in?” “It is this, nephew,” said the uncle. “When a person comes to see me I play hide -and seek. If you find me, I lose my head; if I find you, I take yours.” The boy looked -around everywhere. The lodge was entirely empty, but he saw hanging from the rafters -where they met in a point, a very small bag, and concluded it was there that his uncle -would hide. The uncle told the boys to hide first. The younger said, “All right,” -for he had decided where to hide. As was usual in those days, there was a very large -log on the fire, and the fire was all there was within the walls of this lodge. The -old man said, “The finder must go over the top of the hill, and when the hider is -ready he must call.” Thereupon the old man went out, fastening the door behind him. -The boys heard the clatter of his bones as he ran beyond the hill. The younger boy -said: “I will go into the log and you go behind the sun. When you are ready I will -give the word.” The elder boy, flying off through the air, hid behind the sun. Then -the other called out, “Now, ready!” “This is what I do to my nephews,” said the old -man, as he came running into the lodge. He expected to find them sitting around somewhere, -but seeing no one, he caught up his club and singing out, “Here you are; come out -of this,” he struck at the wall. He went to every part of the lodge, saying, as he -hit the wall with the club, “Here you are; come out.” The boy in the log was looking -at his uncle, laughing; the boy behind the sun was also watching him, and could see -the club as it hit the walls of the lodge. When the old man’s time was up, he said, -“Come out. I can not find you. I give up.” As he said this, the nephew behind the -sun showed himself, and laughing at the old man, came down to the lodge. The other -boy crawled out on his hands and knees from the heart of the log. The old man, laughing -loudly, said, “Now I will hide; you go beyond the hill, and when I am ready I will -call.” They started off and had been waiting some time when they heard the old man -call, “Now, ready!” At this they ran to the lodge. The younger, picking up the old -man’s club, did as he had done. At every crack and crevice he gave a thump, saying, -“You are here; come out.” He was sure the old man was in the bag, but he kept on as -though he did not suspect it. The man was so large that, even after making himself -small, he was so crowded that the boy could see the bag move occasionally. At last, -going up to the bag, he gave it a heavy thump with the club, <span class="pageNum" id="pb448">[<a href="#pb448">448</a>]</span>saying, “Come out, uncle!” The old man came out, laughing, and said, “My little nephew, -you are full of sorcery; no one ever found me before.” The boy said, “It is customary -when a person makes a bet to live up to it. You have lost your head.” The man begged -his nephews to give him time to smoke. “No,” said the younger; “if you had won, I -should not have asked it.” Upon this he ran up, and catching his uncle by the hair, -cut off his head. Thereupon the elder boy picked it up, and striking it against a -tree, commanded that trees should hereafter have heads (knots) on them, which could -be used to make ladles and bowls (to this day all trees with knots have the uncle’s -head fastened on them). Then they burned the home. The elder boy said, “Our uncle -has delayed us; otherwise we might have been a long way on our journey by this time.” -</p> -<p>The youths traveled on until they found tracks, and not long afterward they came to -the edge of the woods, where they saw a lodge near by. The younger said, “You stop, -and I will go to this lodge alone.” The elder boy saw his brother go into the lodge; -then he waited a long time. There were four witches in this lodge, and as soon as -the boy went in the old woman said, “Hurry up! get the pot over the fire.” The boy -looked on, thinking that very likely they were going to make a feast for him. The -girls were sisters of the boys’ uncles. The elder boy getting out of patience waiting, -at last called his fetish, the mole. When it came, he said: “I have called you to -take me to that lodge. My friend went there, and I wish to see what has become of -him.” They went together into the ground. He told the mole to stop in front of the -younger boy, but underground. The women were such witches that they knew when anyone -was approaching. When the old woman was ready, she said to the boy, “Come and sit -on this side,” and to her eldest daughter she said, “Lay a skin on the ground and -put on the skin the game that has come to see us.” The boy knew that she intended -to kill him. Another of the women took a mallet from the wall, but as she raised it -to strike him, the youth said, “Let the mallet strike the old woman.” As the mallet -came down, it struck the mother; and as the girl raised it again, he commanded it -to strike one of the sisters, whereupon they began immediately to fight among themselves. -The boy sat commanding the mallet to strike first one and then another. There was -a terrible struggle, a great sound of blows, and at last there was silence. All the -women were dead. Then a voice from under the ground asked, “What are you doing, brother?” -Knowing that it was his comrade who spoke, he said, “Oh! the women have had a little -sport of their own.” “All right,” said a voice behind him, for there stood the other -boy. “I got out of patience,” said he; “we might have gone a long way on our journey -if it had not been for these women. We will burn up their lodge, after which I think -we will go home. <span class="pageNum" id="pb449">[<a href="#pb449">449</a>]</span>We have done harm enough.” “What have we done?” said the other; “we have only put -an end to man-eaters, who have killed many of our people.” “Very well,” answered the -other, “I do not want my mind to be different from yours.” -</p> -<p>“There is one thing still to be done,” said the younger brother, “and when we have -finished that, everything will be right; but before we undertake it we must purify -ourselves. We will go to the river; you must be very careful. I will go first, and -you stay on the bank. Unless we bathe and purify our bodies, we shall meet with misfortune, -for many of the people where we are going are filled with evil magic power.” Coming -to the river, they found very thick red water. The elder youth, seeing the younger -go into this water, thought it must be a great pleasure; so without heeding his companion’s -word of warning, he went in also, whereupon the filth of the water gathered on his -body and he sank out of sight. His brother had great trouble in saving him. “Perhaps -we are sufficiently purified,” said the younger; “though if you had waited until I -called you, it would have been better. You have caused me to fail in my purpose.” -All the filth that had gathered on his body dried, so he could hardly close his eyes. -It was as much as the other could do to get him washed clean. At last he was as before -he jumped into the red water. Then his companion said: “Now, let us go. We shall come -to a large village where there is ball playing.” -</p> -<p>They soon came to an opening, in the center of which stood a pole, and many people -were scattered around. As the two went forward the younger said to the chief, “We -have come to challenge you. What are your rules?” “We wager our heads in betting,” -replied the chief. “I thought you had something else to wager. Everyone seems to bet -heads,” said the challenger. He saw there were many animals around, which these people -fed with heads. “There must be two on a side,” said the boy. The chief told his people -that the strangers challenged them to a game of lacrosse ball and that there were -to be two players on a side. “But you must take part yourself,” said the boy; thereupon -commanding a spider to weave a web across the ball ground, so that the ball could -not pass it. When the game began the ball flew off in the direction of the spider’s -web and, hitting it, was thrown back. The elder boy, catching the ball, ran for the -first point, which he made, thus scoring one point, at which he called out, “The game -is mine; we have won, and the game is finished.” “No; it is not,” replied the chief. -“That is the way we play,” retorted the younger boy; <span class="corr" id="xd30e7231" title="Not in source">“</span>whoever gets one inning has the game.” The chief assented, saying, “You have won the -heads of the men you played with.” “Not true,” said the boy; “we bet with you; no -matter who did the playing for you.” Thereupon the elder boy, running up, <span class="pageNum" id="pb450">[<a href="#pb450">450</a>]</span>caught the chief by the hair and cut his head off, saying, “Do not let us talk with -the fellow; if it had not been for him we might have been far along on the way.” The -chief had wolves, panthers, and all kinds of carnivorous animals. Going up to their -dens, the younger boy ordered a panther to come out, which it did, and then he said -to it: “Your masters wanted to feed you with human flesh; that is not the desire of -Hawenniyo. He put you on earth to be free; henceforth you must never allow yourselves -to be captured and fed with human flesh.” All the animals rose and separated. To the -bear the youth said: “I wish you to eat that dead man’s body that lies yonder. Then -go and never be seen in this part of the country again; your place is among the cliffs -and mountains.” The people there asked the boys to be their chiefs, saying that they -had never liked the old man. The boys, having agreed to this, commanded the people -to remain where they were, as it was not the will of Hawenniyo that his people should -leave their old homes. -</p> -<p>The two brothers now started back, saying to the people: “Our father will wonder why -we do not return. You stay here. We will come sometime to see you.” When they got -home the younger one said, “We have finished our work in the west; we have killed -all the man-eaters. There will be no more trouble of this kind hereafter.” -</p> -</div> -</div> -<div id="s90" class="div2 section"><span class="pageNum">[<a href="#xd30e1363">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">90.</span> <span class="sc">Bald Eagle Sends Mud Turtle Around the World</span></h3> -</div> -<div class="divBody"> -<p class="first">A bald-headed old man lived on the top of a mountain, while his wife, who had three -children, lived near a lake about half the way to the summit. It was the old man’s -daily custom to go down to fish in the lake. On his way home he gave some fish to -his wife, and thus they lived well and prosperously. -</p> -<p>After he had lived in this way many years, the old man became curious to know how -large the world is. Being the chief of his people, having called a council, he said -to the people: “I should like to know the size of the world, and I wish some one would -volunteer to go and get this information.” One young man said, “I will go.” “All right,” -answered the old man; “how long will you be gone?” “I can not tell, for I do not know -how far I shall have to go,” was the answer of the young man. “Go on,” said the old -man; “and when you return, tell us all about your journey.” -</p> -<p>The young man started on his journey, and after traveling two months he came to a -country where everything was white—the forests, the ground, the water, and the grasses. -He could not go farther. It hurt his feet to walk on the white substance, so he turned -back. On returning home he sent word to the chief, who said, “I do not believe he -has been around the world, but we shall hold a council and hear what he has to say.” -The council was held, at which the young <span class="pageNum" id="pb451">[<a href="#pb451">451</a>]</span>man said that he had not gone very far, but that he had proceeded as far as he was -able, and he told all he knew about the White Country. -</p> -<p>The people, not satisfied with his relation, said, “We must send another man”; so -they despatched a second man, who was gone four months before he returned. The old -man again called a council, at which he asked him, “Did you go around the world?” -“No, but I went as far as I was able,” answered the man. “Everything was as it is -here until I came to the White Country. I traveled two months in the White Country -and could go no farther. I could not have lived if I had gone on.” -</p> -<p>So the people sent a third man, who went on until he reached the White Country, where -he traveled longer than the second man. On coming back he reported that the people -there lived in white houses and dressed in furs (looking like the animals). -</p> -<p>Encouraged by this, the old man sent a fourth man, who went on, noticing everything, -until he came to the White Country, whereupon he crossed white rivers and white lakes, -keeping on the run. He was gone eight months. He said, “I returned more quickly than -I went, for in coming home I cut across in a straight line, reaching the green land -sooner than if I had come on the road by which I went.” -</p> -<p>The old chief now sent a fifth messenger, who ran nearly all the time. He crossed -the White Country and beyond found a place where there was nothing but rocks, rocks, -rocks. He had to climb very high and then go down; so he went up and down until he -wore off all his moccasins. After being gone ten months he came back. At a council -called by the old man this fifth man said: “I have passed over the whole country and -have crossed rocky places. In returning I came straight home. The route was not quite -so long as the road by which I went. It can not be very far across the world.” “How -did you know the way?” asked the old man. “Oh! I took notice of the trees. The tops -of the hemlocks lean toward the east, and our home is in that direction, so I followed -the bend of the hemlocks,” was the man’s reply. -</p> -<p>The old man, the bald-headed chief, was learning something all the time. Various people -went, one after another; each came back with a story slightly different from those -told by the others, but still no one satisfied the chief until one man said: “I will -start and will go around the world before I return.” The old man looked at him; he -was very uncouth but strong. The chief said: “I think you will do, and you may go.” -Thereupon the man went home to his people, who held a council of their entire tribe. -Each one of their best travelers agreed to make a journey by himself in a different -direction, and afterward to come home and tell all he had seen to the one who had -promised the bald-headed man to go around the world. So the man and his whole tribe -journeyed for forty months. At the end of this <span class="pageNum" id="pb452">[<a href="#pb452">452</a>]</span>period they returned, and, at a council, each told what he had seen. Then the old -man whom the chief had sent out announced his return. The chief called a great council, -before which the man appeared, telling all that he had seen himself and all that each -one of his nation had seen and related to him. He finished with the words: “I have -been all around the world; I have seen all kinds of people, all kinds of game, all -kinds of woods and rivers. I have seen things which no one else has ever seen.” -</p> -<p>The old bald-headed man was satisfied. “Now I am chief of all people, and you will -be next to me. You will be second chief.” This was the reward the man got for his -journey. So he immediately took his position as second chief. -</p> -<p>The old chief was the Bald Eagle. The man who became the second chief was the Mud -Turtle. The first man who went out was the Deer; his feet could not stand the ice -of the White Land. All the others were different kinds of people (animals and birds). -</p> -</div> -</div> -<div id="s91" class="div2 section"><span class="pageNum">[<a href="#xd30e1373">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">91.</span> <span class="sc">The Poor Hunter and Djogeon</span><a href="#n373" id="n373src" class="noteRef">373</a></h3> -</div> -<div class="divBody"> -<p class="first">Once there was a man who went hunting every autumn. In order to have better luck he -was in the habit of taking medicine and emetics for 10 days before he started. The -medicine he employed was made from the bark of various trees. Notwithstanding this -long preparation by fasting and medication, he was not a successful hunter. For this -reason he was accustomed to carry a heavy load of parched cornmeal, so that if he -killed no game he would at least not starve to death. -</p> -<p>When starting out one day he passed on the outskirts of the village a lodge in which -an old woman and her granddaughter lived. As he passed, the granddaughter was standing -outside the lodge, and when she saw him coming she shrugged her shoulders, saying, -“<i>Hu, hu!</i> there goes a poor hunter.” Running into the lodge she told her grandmother that “All-kinds-of-trees” -had just gone past, giving him a nickname which derided his medicines, which were -made from the bark of “all kinds of trees.” But the grandmother chided her, saying, -“Why do you make fun of him? He is a good man—the best in this village. He keeps on -hunting, no matter whether he kills anything or not. I wish he were your husband.” -The young woman answered, “If you say so, I can go with him.” Her grandmother told -her that she would better go. So they made bread in great haste, and when it was ready -they put it in a basket, which the girl placed on her back; then she followed the -trail of the man. When night overtook her she lay down beside a log to sleep. She -had not been there long before she heard some one at a distance calling in a pleasant -voice. As the sound of the voice approached the girl became <span class="pageNum" id="pb453">[<a href="#pb453">453</a>]</span>frightened. Shortly Djogeon came up to her, saying, laughingly, “Ha, ha! There is -Gadata<a href="#n374" id="n374src" class="noteRef">374</a> sleeping, and she is following the trail of a very poor hunter. Get up. Do not sleep. -Your man is near here, and you should go to meet him.” But the girl, covering her -face, kept quite still. He shook her, called her names, and teased her in all manner -of ways to seduce her, but without result. When daylight came he ran away. Thereupon -Gadata arose, and after making a cold bite do for breakfast, she again took up the -trail. Just as she had been told, she found the camp of the hunter not far from the -spot where she had slept the night before. When the hunter saw her, he said to her, -“Are you following me?” She replied, “Yes. My grandmother told me that I should try -to become your wife, as she said you are a good man.” He then welcomed her, and they -went on together. At midday he ate some of the bread which the young woman had brought, -and in the afternoon he killed a deer. After this he had very good luck at all times, -for he had a wife. -</p> -<p>One day while he was hunting he saw a small lodge, whereupon he said to himself, “How -strange it is that I never before saw this lodge.” On entering a small woman welcomed -him and gave him a bowlful of fine green-corn hominy. While he was eating it he saw -a wee, tiny baby. Seizing the infant and placing it in his bosom, he ran away with -it, the little woman pursuing him. Immediately there was a tempest. The wind twisted -trees and tore them up by the roots, sending them flying through the air in every -direction. Gripped with great fear, the hunter now thought that he was surely about -to die. As he was running past a fallen tree a small man, springing upon it (it was -he who had tormented Gadata), called out to the hunter, “You have stolen my baby. -Give it back to me at once.” The hunter stopped, saying, “Yes, I stole it because -I never saw before anything so pretty. Here it is—take it.” So saying, he handed it -back to the little man, who was Djogeon. Then Djogeon carefully unwrapped the baby, -and taking a tiny arrow from among its wrappings, gave it to the hunter, saying to -him: “Take this and keep it. It will bring you good fortune and success in all your -undertakings—in hunting, in warfare, or in any other pursuit.” As soon as the hunter -had returned the baby, the tempest ceased and the winds calmed down. Then the hunter -returned to his home with his wife and always after this episode had the best of fortune. -</p> -</div> -</div> -<div id="s92" class="div2 section"><span class="pageNum">[<a href="#xd30e1382">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">92.</span> <span class="sc">The Man Killed by the Three Hunters</span><a href="#n375" id="n375src" class="noteRef">375</a></h3> -</div> -<div class="divBody"> -<p class="first">A man with his wife and child lived happily together in a village. One day the man -said to his little family, “We will start off to the woods tomorrow to hunt.” They -set out the next day and were two days and nights on the road. Having reached their -destination, they <span class="pageNum" id="pb454">[<a href="#pb454">454</a>]</span>built a fire, and the man started off hunting, telling his wife to boil samp and that -he would be back in time to put meat with it. He went up a stream and came back in -time with game. Having cut up some of the meat, his wife put it with the samp. About -dusk supper was ready and they ate heartily. The man continued to hunt every day, -killing one to three deer, and also bear, so they soon had a great deal of dried venison -and bear meat, whereupon the man said, “We shall soon have plenty of meat.” -</p> -<p>One night he said that he dreamed there were other hunters near by who could kill -nothing. Now this man had four dogs. One day he met a man who said that he could kill -nothing; that he had three companions who could find no game in the wood; and that -the three had nothing to eat. Another day the man met the same three hunters in the -woods. They asked him whether he would not give them some meat, something to eat. -“No; I will not,” said he; “I have told my wife that we would stay long enough to -get a sufficient quantity of meat. I have nothing to give away.” So saying, he went -home. -</p> -<p>The next morning his wife went for a load of wood, leaving her child in a swing in -the lodge. When she returned she heard somebody talking to her baby. She was frightened -at this, for she thought it must be Genonsgwa. The words were, “You look very sweet -to me.” On going in, the mother saw a large naked woman sitting by the swinging cradle, -who said: “I know just what you thought when you heard me singing. You gave yourself -up for lost. I am not going to harm you. I came in to get something to eat. Perhaps -you would give me some meat.” She replied, “I will give you some, for you seem very -kind and good.” With these words she took two or three pieces of meat from the side -of the lodge, saying, “I will cook them for you.” “No,” said the naked woman; “I will -eat the meat as it is.” After eating three hams of venison she asked for more, “For,” -said she, “I eat a great deal when I get started.” When she had eaten enough, she -said, “I have finished now. I shall go and come again.” The woman watched her as she -went out, saying to herself, “That woman looks very savage.” The naked woman, turning -to her, said, “I am Genonsgwa.” When he came the woman told her husband what had happened. -</p> -<p>Early the next morning her husband went hunting. At night the dogs began to bark and -became terribly frightened. The husband said, “I think that Genonsgwa is going to -come and kill us. You would better go home with the child.” “I will stay with you -and will be killed, if necessary,” replied the woman. She begged her husband to go -with her, but he said, “No; I will stay and save our meat.” Then he heard the bushes -around the lodge breaking and a wind blowing down the smoke-hole. -<span class="pageNum" id="pb455">[<a href="#pb455">455</a>]</span></p> -<p>The next night they heard something again coming nearer and nearer, and the dogs were -greatly frightened. Then a face looked down through the smoke-hole from the top of -the lodge—the face of one of the three hunters. Making a hole through the bark wall -of the lodge, the man said to his wife, “Creep through and escape,” but she did not -want to go. The dogs began to bark at a distance on the side opposite the hole in -the wall, coming closer to the lodge, and again he told his wife to creep through -the hole and hurry away on a side trail. Having done so, she started off with the -baby on her back. She went on, and by and by she heard a dog howl. The dog, coming -up to her, said, “Your husband is killed.” Keeping on a little way farther, she heard -a second dog making a noise as though dying. The first dog said, “Go on as fast as -you can; save yourself.” Only two dogs were left now. The woman remembered a place -through which they had come on the way to the woods—a hollow log—but she feared that -when the men came up they might run a stick into it, causing the baby to cry. Next -day she climbed a hemlock tree, hiding herself and the child in its branches. She -said to the little one, “Now you must be good and keep quiet.” After the woman had -become somewhat rested, she saw the three men coming with loads of meat on their backs, -engaged in talking about how they got the good venison. They stopped under the hemlock -tree in which the woman and her baby were resting. While the men were lying below -the child made water, whereupon the woman, thinking how she could save herself and -the little one, caught the water in her hands and drank it. One drop, however, fell -on a man directly beneath her, at which he said, “There must be a hedgehog in this -tree; we will cut it down in the morning.” At daylight one of the hunters said, “Let -us go on.” When they were out of sight, the woman, coming down from the tree, went -homeward. -</p> -<p>On the way the mother said to her child, “You have now no father, poor baby.” When -she was near home she saw that there was a light there. The three men, having parted, -went to their homes. The woman hurried on, crying, <i>Goʹweh! goʹweh!</i> meaning that a man had been killed. The people who heard the cry hurried to meet -her. She told everything. Taking her home, they put her in her lodge. An old man came -to the lodge and asked, “Are you telling the truth?” “Yes,” she replied. “Well, we -will have a dance,” said he, “and call the neighbors together. You must hide so that -nobody will see you.” He hung up a blanket in a corner of the Long Lodge, and when -the people were coming in she hid behind it. When the people were dancing one of the -three hunters came with blood on his clothes, while the other two had blood on their -backs. The old man said to them, “Your backs are all bloody.” “Yes; we are good hunters,” -they replied; then they danced a while—<span class="pageNum" id="pb456">[<a href="#pb456">456</a>]</span>the women first, then the men. After fastening the door the old man asked the three -men about their hunting. He said they should dance once more, and then they would -talk a little. All felt free and happy, and one of the three men was talking pretty -loud. The people danced again, and having finished, sat around a while. Then the old -man said, “I will ask these three men whether they are free of crimes during their -absence.” They replied, “We are; we hunted all the time.” Thereupon the old man brought -out the woman, who told all. The old man next called on the warriors present to kill -these three men, and they did so, afterward scalping them one after another. Then -the people, going to the lodge in the woods, brought home the body of the dead man -in a robe. -</p> -</div> -</div> -<div id="s93" class="div2 section"><span class="pageNum">[<a href="#xd30e1391">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">93.</span> <span class="sc">Hinon<a href="#n376" id="n376src" class="noteRef">376</a> and the Iroquois</span></h3> -</div> -<div class="divBody"> -<p class="first">In olden times there was in a certain village an orphan lad, who had always been regarded -as a very peculiar child by all his friends. He was, moreover, without relatives and -very destitute, so he was cared for largely by the kindness of the people in general. -</p> -<p>The boy seemed to know intuitively many things that other and older people did not -know, and it was a custom for him to bring up and talk about many mysterious topics. -Quite often when it rained he would say that he could see Hinon walking about in the -clouds above their heads, and he would ask those who might be near him whether they, -too, did not see Hinon, at the same time pointing him out to them. -</p> -<p>At last the orphan requested the people to be so good as to make him an arrow of red -willow and also a bow, assuring them that he would shoot Hinon. So they made him a -bow and an arrow out of red willow. One day, while standing in the doorway of the -bark lodge which he called his home, during a passing storm he suddenly shot at Hinon, -the arrow swiftly winging its way into the clouds. Soon the people saw it come down -near a large tree some distance from the lodge. Rushing to see it, they found it sticking -in the ground, but there was no man nor other object near it; but they could not pull -the arrow from the ground, no matter how much they tried. Thereupon, returning to -the boy, they told him what they had discovered, and that they could not draw his -arrow from the ground. As an answer to them he accompanied them back to the tree and, -taking hold of the arrow, drew it forth without trouble; but as he did so there appeared -the body of a dead human being, which had been shot through the heart by his arrow. -It was the body of a small person, not more than four or five feet in height, beautifully -ornamented with the finest feathers they had ever seen. The people constructed a neat -little lodge of bark, which they lined <span class="pageNum" id="pb457">[<a href="#pb457">457</a>]</span>with fine skins and furs. In this they carefully and reverently laid the body of the -strange personage. From time to time they would go to this lodge to view the body. -When they were going to war they would take two or three feathers from his arms, in -the belief that these would secure them success. If they wished for rain, they had -only to carry these feathers along after dipping them in water. All their trails were -obscured in this manner. The people kept this body many years, and the feathers served -them during this time; but after the advent of the whites these Indians, being driven -from their home in the south (North Carolina), lost both the body and the feathers. -</p> -</div> -</div> -</div> -</div> -<div class="div1 chapter"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">TALES</h2> -</div> -<div class="divBody"> -<div id="s94" class="div2 section"><span class="pageNum">[<a href="#xd30e1404">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">94.</span> <span class="sc">A Shaman’s Deed</span></h3> -</div> -<div class="divBody"> -<p class="first">A medicine-man managed to get one hair from the head of a man he wished to kill. Then, -having caught a snake, he tied the hair around its neck, and digging a hole in the -ground, he put the snake therein, not leaving an opening large enough even for an -ant to get through. After putting a stone over the hole, he left the place. -</p> -<p>It was impossible for the snake to escape, so after a while it grew weak, and the -man whose hair was around its neck grew weak at the same time. At last the snake died, -and in consequence of its death the man also came to his end. -</p> -</div> -</div> -<div id="s95" class="div2 section"><span class="pageNum">[<a href="#xd30e1413">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">95.</span> <span class="sc">Sʻhagodiyoweqgowa</span></h3> -</div> -<div class="divBody"> -<p class="first">(MODERN) -</p> -<p>There is a man now (1883) in Canada who sees real Sʻhagodiyoweqgowa—False Faces. He -goes around a great deal among the various tribes of Indians. -</p> -<p>One day while on his travels he met a Sʻhagodiyoweqgowa, who spoke to him. The man -handed him a plug of tobacco, telling him that he might have the tobacco to smoke. -After the man had gone to the end of his journey and was coming home he met a Sʻhagodiyoweqgowa -near the same spot, with his back toward him. Seeing that this was a different one, -he passed by without speaking. Soon afterward he met the one he had encountered before. -Saluting him, the man gave him another plug of tobacco, whereupon the False Face said, -“I think you would better come and see where we live.” “I shall be glad to go,” said -he in reply. Arriving at a cave in a rocky place, they went in. The man saw a great -many Sʻhagodiyoweqgowa there who were very old, and a good many very young ones. The -Sʻhagodiyoweqgowa gave the tobacco to the oldest one, who said, “You would better -give a piece of this to each one present.” So he <span class="pageNum" id="pb458">[<a href="#pb458">458</a>]</span>cut it into small pieces for the purpose. Then the oldest one said, “Give thanks,” -whereupon they gave thanks to the Tobacco, and all danced, the little ones, too, and -asked this man to dance, and he did so. When the man was going away the oldest Sʻhagodiyoweqgowa -said, “I want you to remember us, so you must come and see us when you are on your -travels.” -</p> -<p>[The foregoing incident took place on the Canadian side of the Niagara River, near -the mouth.—<span class="sc">The Relator.</span>] -</p> -</div> -</div> -<div id="s96" class="div2 section"><span class="pageNum">[<a href="#xd30e1422">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">96.</span> <span class="sc">Sʻhagodiyoweqgowa</span></h3> -</div> -<div class="divBody"> -<p class="first">A few years ago (previous to 1884) two young men started for a Sʻhagodiyoweqgowa dance. -They had their wooden masks or “false faces” with them in a bundle. On the way they -stopped at a white woman’s house. The woman asked, “What have you in your bundle?” -“Our masks, or false faces,” they answered; “we are going to a Sʻhagodiyoweqgowa dance.” -“If you will put on the masks and let me see them, I will give you two quarts of cider,” -said the woman. Going outdoors, they put on the masks, and came into the house again. -The woman’s child, a boy of six or seven, became so frightened that he acted as if -he had lost his mind; he could not talk. The mother sent to Perrysburg (N. Y.) for -a doctor. He came, but he could not help the boy. The mother then went to an Indian -shaman for advice, who said to her that she must get the maskers, or false faces, -to cure him. They came at her request and danced, and they rubbed the boy with ashes, -also blowing some in his face; soon he was well. According to custom, the woman had -ready a pot of pounded parched corn, boiled with pork and seasoned with maple sugar, -for the false faces, or maskers. -</p> -</div> -</div> -<div id="s97" class="div2 section"><span class="pageNum">[<a href="#xd30e1431">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">97.</span> <span class="sc">The Vampire Skeleton</span></h3> -</div> -<div class="divBody"> -<p class="first">A man with his wife, starting from a Seneca village, went from it two days’ journey -to hunt. Having built a lodge, the man began hunting. When he had obtained a sufficient -store of meat, they started for home. They packed all the meat they could carry and -left the rest at the lodge. Setting out in the morning, after traveling all day they -came to a cabin in which they found all the people dead. The last person to die was -the owner of the lodge. The people of the village had put the body on a shelf in a -bark box which they had made. When the man and his wife came it was already dark. -The husband thought it better to spend the night there than to continue the journey. -He gathered a quantity of wood with which he made a fire. The woman began to cook, -broiling meat and making a cake of pounded corn, which she placed under the hot ashes -to bake. The man lay down to rest a while and fell asleep. While cooking the <span class="pageNum" id="pb459">[<a href="#pb459">459</a>]</span>woman heard a noise behind her, near the place where her husband lay; it sounded like -the noise made in the chewing of flesh. She began to think about the corpse on the -shelf and remembered that the dead man was a wizard. Putting on more wood and making -the fire blaze up, she looked toward the bunk, where she saw a stream of blood trickling -out. From this she knew at once that her husband had been killed by the dead man. -</p> -<p>The bread under the ashes was baked. She then spoke, saying, “I must make a torch -and bring some water.” Thereupon she prepared a torch of hickory bark taken from the -lodge, making it long enough to last until she could run home. Taking the pail, she -stole out, but once outside of the door she quickly dropped the pail, and ran through -the woods with all her might. She had gotten more than halfway home when the dead -man, the vampire, found that she was gone. At once he rushed out, whooping, and ran -after her. She heard him, and knew that he was following her. The sound of the whooping -came nearer and nearer, and for a while, unnerved completely by fear, she could scarcely -move, but at last, having regained her strength, she ran on. Again the vampire whooped, -and the woman fell down from fear and exhaustion; but she arose again and ran on, -until finally she came within sight of a place near her own village where there was -a dance. The pursuing man-eating skeleton was gaining on her, and her torch was almost -gone; but, running ahead, she fell into the lodge in which the dancing was in progress, -and then fainted. When she came to her senses, she told what had occurred to her and -her husband. -</p> -<p>In the morning a body of men went over to the cabin, in which they found the bones -of her husband, from which all the flesh had been eaten. Taking down the bark box, -they looked at the skeleton of the dead man and found his face and hands bloody. The -chief said it was not right to leave dead people in that way; therefore they dug a -hole, in which they buried the man-eating skeleton, and took the bones of the other -man home. The chief had him buried and ordered that thereafter all dead people should -be buried in the ground. At first the dead were put on scaffolds, but the people used -to see sights which frightened them, for the dead would rise and run after the living. -Then it was resolved to build bark lodges for the dead and to put them on shelves -therein. This plan did not work well, as the foregoing story shows. About one hundred -years ago, says the relator, the present system of earth burial was begun. Before -the burial system was adopted they used to put the corpse on the ground, into a chamber -like a room dug into a hillside. If the deceased was married, the husband or wife -had to watch with the corpse in this place, and every ten days for a year friends -brought food to the watcher. If the watcher lived through the year, he or <span class="pageNum" id="pb460">[<a href="#pb460">460</a>]</span>she was then brought out and became free to marry again. The watcher often died in -the excavation, however, for it was dark and foul. -</p> -<p>Once a man left with the body of his wife heard, after a time, an occasional noise -of craunching and eating. The next time his friends came with food he told them of -this. Thereupon they held a council, and the chief sent several men into the excavation -to ascertain the cause of the noise. They found that the bodies had been eaten, and -that a deep hole led down into the ground, which must have been made by a great serpent. -After that the Seneca ceased to bury in this way and put their dead into the ground -as they do at present. -</p> -<p>When it was the custom to place bodies in the bark lodges the husband or wife had -to remain in the lodge and look after the dead for a year. At the end of this period -the bones were taken out and fastened to a post in an erect position, and a great -dance was held around them. -</p> -</div> -</div> -</div> -</div> -<div class="div1 chapter"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">MYTHS</h2> -</div> -<div class="divBody"> -<div id="s98" class="div2 section"><span class="pageNum">[<a href="#xd30e1444">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">98.</span> <span class="sc">A Tale of the Sky World</span></h3> -</div> -<div class="divBody"> -<p class="first">A long time ago human beings lived high up in what is now called heaven. They had -a great and illustrious chief. -</p> -<p>It so happened that this chief’s daughter was taken very ill with a strange affection. -All the people were very anxious as to the outcome of her illness. Every known remedy -was tried in an attempt to cure her, but none had any effect. -</p> -<p>Near the lodge of this chief stood a great tree, which every year bore corn used for -food. One of the friends of the chief had a dream, in which he was advised to tell -the chief that in order to cure his daughter he must lay her beside this tree, and -that he must have the tree dug up. This advice was carried out to the letter. While -the people were at work and the young woman lay there, a young man came along. He -was very angry and said: “It is not at all right to destroy this tree. Its fruit is -all that we have to live on.” With this remark he gave the young woman who lay there -ill a shove with his foot, causing her to fall into the hole that had been dug. -</p> -<p>Now, that hole opened into this world, which was then all water, on which floated -waterfowl of many kinds. There was no land at that time. It came to pass that as these -waterfowl saw this young woman falling they shouted, “Let us receive her,” whereupon -they, at least some of them, joined their bodies together, and the young woman fell -on this platform of bodies. When these were wearied they asked, “Who will volunteer -to care for this woman?” The great Turtle then took her, and when he got tired of -holding her, he in turn asked who would take his place. At last the question arose -as <span class="pageNum" id="pb461">[<a href="#pb461">461</a>]</span>to what they should do to provide her with a permanent resting place in this world. -Finally it was decided to prepare the earth, on which she would live in the future. -To do this it was determined that soil from the bottom of the primal sea should be -brought up and placed on the broad, firm carapace of the Turtle, where it would increase -in size to such an extent that it would accommodate all the creatures that should -be produced thereafter. After much discussion the toad was finally persuaded to dive -to the bottom of the waters in search of soil. Bravely making the attempt, he succeeded -in bringing up soil from the depths of the sea. This was carefully spread over the -carapace of the Turtle, and at once both began to grow in size and depth. -</p> -<p>After the young woman recovered from the illness from which she suffered when she -was cast down from the upper world, she built herself a shelter, in which she lived -quite contentedly. In the course of time she brought forth a girl baby, who grew rapidly -in size and intelligence. -</p> -<p>When the daughter had grown to young womanhood, the mother and she were accustomed -to go out to dig wild potatoes. Her mother had said to her that in doing this she -must face the west at all times. Before long the young daughter gave signs that she -was about to become a mother. Her mother reproved her, saying that she had violated -the injunction not to face the east, as her condition showed that she had faced the -wrong way while digging potatoes. It is said that the breath of the West Wind had -entered her person, causing conception.<a href="#n377" id="n377src" class="noteRef">377</a> When the days of her delivery were at hand, she overheard twins within her body in -a hot debate as to which should be born first and as to the proper place of exit, -one declaring that he was going to emerge through the armpit of his mother, the other -saying that he would emerge in the natural way. The first one born, who was of a reddish -color, was called Othagwenda; that is, Flint. The other, who was light in color, was -called Djuskaha; that is, the Little Sprout. -</p> -<p>The grandmother of the twins liked Djuskaha and hated the other; so they cast Othagwenda -into a hollow tree some distance from the lodge. -</p> -<p>The boy that remained in the lodge grew very rapidly, and soon was able to make himself -bows and arrows and to go out to hunt in the vicinity. Finally, for several days he -returned home without his bow and arrows. At last he was asked why he had to have -a new bow and arrows every morning. He replied that there was a young boy in a hollow -tree in the neighborhood who used them. The grandmother inquired where the tree stood, -and he told her; whereupon then they went there and brought the other boy home again. -</p> -<p>When the boys had grown to man’s estate, they decided that it was necessary for them -to increase the size of their island, so they <span class="pageNum" id="pb462">[<a href="#pb462">462</a>]</span>agreed to start out together, afterward separating to create forests and lakes and -other things. They parted as agreed, Othagwenda going westward and Djuskaha eastward. -In the course of time, on returning, they met in their shelter or lodge at night, -then agreeing to go the next day to see what each had made. First they went west to -see what Othagwenda had made. It was found that he had made the country all rocks -and full of ledges, and also a mosquito which was very large. Djuskaha asked the mosquito -to run, in order that he might see whether the insect could fight. The mosquito ran, -and sticking his bill through a sapling, thereby made it fall, at which Djuskaha said, -“That will not be right, for you would kill the people who are about to come.” So, -seizing him, he rubbed him down in his hands, causing him to become very small; then -he blew on the mosquito, whereupon he flew away. He also modified some of the other -animals which his brother had made. After returning to their lodge, they agreed to -go the next day to see what Djuskaha had fashioned. On visiting the east the next -day, they found that Djuskaha had made a large number of animals which were so fat -that they could hardly move; that he had made the sugar-maple trees to drop syrup; -that he had made the sycamore tree to bear fine fruit; that the rivers were so formed -that half the water flowed upstream and the other half downstream. Then the reddish-colored -brother, Othagwenda, was greatly displeased with what his brother had made, saying -that the people who were about to come would live too easily and be too happy. So -he shook violently the various animals—the bears, deer, and turkeys—causing them to -become small at once, a characteristic which attached itself to their descendants. -He also caused the sugar maple to drop sweetened water only, and the fruit of the -sycamore to become small and useless; and lastly he caused the water of the rivers -to flow in only one direction, because the original plan would make it too easy for -the human beings who were about to come to navigate the streams. -</p> -<p>The inspection of each other’s work resulted in a deadly disagreement between the -brothers, who finally came to grips and blows, and Othagwenda was killed in the fierce -struggle. -</p> -</div> -</div> -<div id="s99" class="div2 section"><span class="pageNum">[<a href="#xd30e1453">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">99.</span> <span class="sc">Sʻhagodiyoweqgowa and Hotʻhoh</span><a href="#n378" id="n378src" class="noteRef">378</a></h3> -</div> -<div class="divBody"> -<p class="first">There were a mother and two daughters living in a clearing. When the daughters became -women the mother said: “You must now get married. Make twenty loaves of green-corn -bread, tied up in husks in the usual manner.” The girls made the bread, and the next -morning the mother said to the elder daughter: “Fill a basket with the bread and go -to the lodge of a man who lives not far from here. It is a double lodge. Go in at -the first door and <span class="pageNum" id="pb463">[<a href="#pb463">463</a>]</span>say to the man who is there: <span class="corr" id="xd30e7418" title="Source: “">‘</span>I have brought you bread. I am going to marry you.<span class="corr" id="xd30e7421" title="Source: ”">’ ”</span> To the younger daughter she said: “Go in at the back door and say to the man who -is there, ‘Here is marriage bread. I have come to marry you.’ The two brothers will -take your bread and will tell you to stay. The path branches to one side before you -reach the place, but keep on the straight path, which leads from here.” -</p> -<p>The girls started, and when they came to the fork they kept on the straight path, -and after a long time they came to a lodge. Looking through the cracks, they saw a -number of False Faces dancing, whereupon, becoming frightened, they ran away. The -Sʻhagodiyoweqgowa followed them, and when they were getting near one of the girls, -she threw down her basket of bread. The Sʻhagodiyoweqgowa ate the bread and then he -ran on. The second sister threw down her basket, and then piece by piece they cast -off their clothes. The Sʻhagodiyoweqgowa in pursuit would stop and examine every piece. -By this delay the girls kept a little ahead and finally reached their mothers lodge, -but they were naked. The mother said: “You did not do as I told you. You must try -again.” Having made bread again, the next morning they started the second time. This -time they reached the right lodge. The elder sister, setting the basket of bread before -the man, said: “I have come to marry you.” After eating the bread, he thanked her. -The younger sister went in at the other door, and placing the basket of bread before -the man, said: “Eat; I have come to marry you.” He thanked her and ate the bread, -and so they were married. -</p> -<p>There was a partition in the lodge, and in the morning when the brothers got up the -elder brother always cried out, “I am up.” The younger brother would answer, “So am -I.” “We are eating breakfast,” would be the elder brother’s response. “So are we,” -was the younger brother’s answer. “I am going hunting,” would be the next sally. “So -am I,” would be the reply. -</p> -<p>Before starting off to hunt each brother said to his wife, “You must stay in the lodge -for ten days. If you do not, our brother Sʻhagodiyoweqgowa may carry you away.” For -nine days the sisters remained indoors; then the younger said: “It is bright and pleasant. -Let us sit outside a few minutes.” The elder consenting, they sat down outdoors near -the lodge. They had not been there long when Sʻhagodiyoweqgowa came. The sisters did -not see him in his real character, and when he asked them to go and eat with him, -they readily went. When the two brothers returned they missed their wives, and they -knew that their brother had captured them. The elder of the two, going to Sʻhagodiyoweqgowa, -said, “I have come to ask you to give back our wives. You can keep watch over them, -but let them live with us.” At last Sʻhagodiyoweqgowa gave them up. -<span class="pageNum" id="pb464">[<a href="#pb464">464</a>]</span></p> -<p>Now Hotʻhoh (Cold Weather) was a brother of these men who lived not far away. He always -went naked. His only weapon was a tomahawk, which he carried in a hole or slit in -the skin of his hip. It is he who makes the trees crack with such loud noises in winter, -for he is striking them with his mallet or tomahawk. The two men now went to Hotʻhoh, -whom they asked to protect their wives from Sʻhagodiyoweqgowa. Some time after this -they went hunting again. On this occasion Sʻhagodiyoweqgowa, coming to the lodge, -said to the sisters, “Come and eat with me. I live near here. You can eat and return -in a little while.<span class="corr" id="xd30e7431" title="Not in source">”</span> Not recognizing him, they went. He took them to his lodge in the woods, where he -shut them up. The youngest sister escaped and had gone some distance before Sʻhagodiyoweqgowa -found it out. Then he followed, screaming as he ran. She was terribly frightened and -ran directly to Hotʻhoh. He told her to go home, and that he would meet Sʻhagodiyoweqgowa. -They met, and then began a terrific battle. Sʻhagodiyoweqgowa fought with his rattle -and Hotʻhoh with his mallet. They uprooted the trees for miles as they went toward -the east. At last Sʻhagodiyoweqgowa was conquered and promised never to trouble his -brothers’ wives again. -</p> -</div> -</div> -<div id="s100" class="div2 section"><span class="pageNum">[<a href="#xd30e1462">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">100.</span> <span class="sc">The Morning Star and the Cannibal Wife</span></h3> -</div> -<div class="divBody"> -<p class="first">Once far off in the woods there lived by themselves a husband and wife. It was the -custom of the husband to hunt, while the woman devoted her time to raising corn and -beans. -</p> -<p>One day, while the wife was baking a cake in the ashes, a large spark from the fire -fell on her hand as she sat in front of the hearth. The pain caused her to rub the -spot with her finger. Soon it began to blister, whereupon she wet her finger in her -mouth and rubbed the burned spot; in this way she got a taste of her own blood, and -strange as it may seem, she took a liking for it and craved more of it. So with a -knife she cut out pieces of the burned flesh, which she ate ravenously. The taste -for the flesh grew on her so that she put a coal of fire on another spot on her hand, -where it burned more flesh; thus she continued to cut out pieces of her own flesh -and eat them. She persisted in this unnatural practice until she had eaten all the -flesh from her legs and arms. -</p> -<p>The husband had a dog, which was very wise and faithful to him. Now this dog eagerly -watched what the woman was doing. When about half through eating the flesh off of -her limbs, the unnatural wife, turning to the dog, said: “You would better go and -tell your friend and master to escape from this place at once. You must go with him, -for if you do not hurry away I shall eat you both.” Obeying this warning, the dog -started and, running as fast as he could into the forest until he came to the place -where the husband was hunting, <span class="pageNum" id="pb465">[<a href="#pb465">465</a>]</span>he told him at once that his wife had become an Ongwe Ias (cannibal), and that she -would eat them both if they did not flee immediately. The man and the dog started -without delay on a keen run. After a while the man, knowing that the dog’s legs were -short and not strong, decided to put him into a hollow tree. The dog consented to -this in order to save the man, as he knew what was in store for both. So the hunter -placed the dog in a hollow tree, at the same time bidding him to become punk. The -hunter went on as fast as he could run, continuing until he came to a river with high -banks, where an old man lived. He said to the old man: “Grandfather, I am in great -trouble. Take me across the river to save me from peril of my life. My wife, who has -become a cannibal, is pursuing me in order to devour me.” The old man said in reply: -“Oh! I know what you are telling me, but she is still a long way behind you. She will -not be here for some time to come. But you must bring me a basketful of fish from -my fishpond.” The hunter at once went to the pond, which was enclosed, where he found -a wickerwork dip net, with which he soon filled the basket with fish. As soon as the -basket was full he hastened back with it to the old man, who soon said, “Sit down -and eat with me.” So they ate together the fish, which had been prepared and cooked -by the old man in such manner as to give the fugitive hunter more orenda (magic power) -to resist the hostile influence of that of his wife. When they had finished eating -the fish, the old man said, “I now want you to bring me a basketful of groundnuts.” -The hunter went at once to the garden of the old man, and digging up the groundnuts -as quickly as possible, brought them to him. After these were prepared and cooked -they sat down and ate them. Then the old man said, “I will now take you across the -river.” Going to the river bank, the old man lay face downward, resting on his elbows -at the edge of the water, and stretching out his neck to the farther bank. He said -to the hunter, “Now you may walk over on my neck, but you must be very careful, for -I am not as strong as I have been in the past.” The hunter walked over on the old -man’s neck with great care. When he had reached the other bank, the old man bade him -good-by with the remark, “Far away in the west you will see a large lodge, which belongs -to three aunts of yours, who will help you further; so call on them for aid.” On hearing -this, the hunter hurried away. -</p> -<p>After the woman had sent the dog away she ate all the flesh from her bones; then with -small sticks she pushed all the marrow out of her bones and devoured that, too. Finally -she filled the hollows in her bones with small pebbles, which rattled as she moved -around. From time to time she sang and danced, causing the pebbles in her bones to -rattle; whereupon she would exclaim: “Oh, that sounds fine!” <span class="pageNum" id="pb466">[<a href="#pb466">466</a>]</span>Having become ravenous, she fell to devouring everything in the lodge—meat, bread, -corn, beans, skins; in fact, everything that could be eaten. When she had eaten everything -in the lodge, she started in pursuit of her husband. She soon discovered his tracks -and followed them. Once in a while on the way she would stop and dance, listening -with delight to the rattle of the small pebbles in her bones. Afterward she would -take up the trail again. -</p> -<p>Shortly after the hunter had fled from the lodge of the old man his wife came running -along. Coming up to the bank of the river, she screamed: “Old man, take me across -this river. I am pursuing my husband to seize him and eat him. Come! Be quick!” The -old ferryman, not being accustomed to hear words like these, slowly turned toward -the woman, saying: “I can not take you across. There is no walk for you, who are chasing -your husband to eat him.” But the woman begged and begged him to comply with her request. -At last the old man replied: “It is well. Go bring me a basketful of fish and also -dig me a basketful of groundnuts.” Going out, the woman caught a basketful of fish -in the old man’s pond; then from his garden she dug a basketful of groundnuts and -brought them to the old man. When he had prepared and cooked them, she would not eat -them, for she now craved nothing but human flesh. After eating by himself, the old -man went to the bank of the river and, getting into position, stretched his neck across -the water like a turtle, making a very narrow, high, arching span. Then he told her -to walk across. But the woman became angry and said: “How do you suppose I am going -to cross on that kind of walk?” The old man replied: “Oh! you can do just as you like -about it. I am old now and can not make my neck flat. If I did, it would break down. -As it is, you must walk very carefully.” No matter how the woman raged she had to -go on that narrow path; so she picked her steps carefully, scolding as she went along. -The river, which was very angry and deep, was full of terrible creatures. When the -woman reached the middle of the river, she made the old man so angry by her scolding -that he suddenly jerked his neck, making her fall into the water; whereupon she was -devoured instantly, with the exception of her stomach, in which was her life, which -floated downstream, passing the lodge of the three aunts of the hunter, her husband. -Seeing it on the surface, the three aunts, having caught it, chopped it up fine, thus -killing the woman. -</p> -<p>In the meanwhile the husband came to the lodge of his three aunts, who told him to -keep on his way and that they would watch and do what they could to aid him. So he -kept on until he came to a wood, in which he saw a young woman gathering sticks for -fuel. She asked him: “Where are you going?” He replied: “I am going on until I find -pleasant people to live with.” The young woman answered: <span class="pageNum" id="pb467">[<a href="#pb467">467</a>]</span>“You would better remain here with me as my husband. We can live very happily if you -can manage my grandmother, who is a little old woman, but very troublesome.” As the -young woman was pleasant and good-looking, the hunter decided to remain with her. -When they arrived at the lodge of the young woman the little old woman, her grandmother, -was outside. She was about one-half the height of an ordinary person, but very stout. -She exclaimed: “Oh! you have brought a husband, have you?” Continuing, she added: -“You would better bring him into the lodge to let him rest. You should also give him -something to eat.” The young woman replied: “It is well; you ask him to come into -the lodge.” So the grandmother told them to enter the lodge; following her inside, -they sat down. Thereupon the grandmother, getting a club from the farther end of the -room, began beating her granddaughter, saying: “Oh! you like too well to have a husband.” -She struck her many blows, which the granddaughter endured without making any defense. -When bedtime came the old woman said to her granddaughter: “Your husband must sleep -with me tonight.” There was nothing to be done but to comply with her demand. So the -husband went to the old woman’s bed. The latter covered herself and the man with a -skin, fastening it down on all sides in such manner that it was air-tight, so the -man could scarcely breathe. Then the old woman made an attempt to smother the husband; -she would have done so had he not had a small false face [fetish] hidden away in his -bosom. At once he told this aid to absorb all the odor into itself, and thereupon -it did so. When morning came, contrary to the expectation of the grandmother, the -husband was alive and well. The old woman now for a time left him in peace, and he -enjoyed the company of his wife. -</p> -<p>Several days later the old woman said to the man: “We must go to an island today to -hunt.” They found that the island was low and that in the middle of it there was a -very deep lake. Having made a landing, they drew their canoe up on the island. The -old woman said to the man: “Take your position here on the right,” indicating with -her finger a spot away from the canoe, “and I will drive the game toward you.” The -man had gone about halfway toward the place when, hearing a sound in the direction -of the canoe, he turned back, only to see the old woman in the canoe paddling away -as fast as she could. He called to her to return, but it was of no use. -</p> -<p>The man remained on the island all day long; there was no escape for him. He noticed -the marks of water high up on the trees, which were very tall. He knew well what these -marks meant. When night came the water began to rise, and thereupon the hunter climbed -the highest tree he could find on the island. The water kept rising, and <span class="pageNum" id="pb468">[<a href="#pb468">468</a>]</span>he continued to climb as it rose. With the first streak of dawn in the east the hunter -saw that all the shorter trees were covered with water, while around him on all sides -were great numbers of monsters waiting to devour him. He sat at the top of the tallest -tree on the island. While looking around for some avenue of escape he saw the Morning -Star shining brightly in the east. Remembering that the Morning Star had promised -him in a dream in the days of his youth to help him in the time of trouble or peril, -he prayed that the Morning Star would hasten the coming of the day, for he believed -that with the advent of daylight the waters would subside and he would be saved. He -cried in the anguish of his mind: “Oh, Morning Star! hasten the Orb of Day. Oh, Morning -Star! hurry on the daylight. You promised when I was young that you would help me -if I ever should be in great peril.” Now, the Morning Star lived in a beautiful lodge, -with a small boy as a servant. Hearing the voice of the hunter appealing to him for -aid, he called out to the servant, “Who is that shouting on the island?” The small -boy replied, “Oh! that is the husband of the little old woman’s granddaughter. He -says that you promised him in a dream when he was young that you would help in the -time of trouble.” The Morning Star answered, “Oh, yes! I did promise him to do so. -Let the Orb of Day come at once.” Immediately daylight came, and the water on the -island subsided. -</p> -<p>When the waters were dried from the land the hunter slipped down from the tree, and -going to the landing place he buried himself in the sand, leaving only his nostrils -and one eye exposed. Early in the forenoon the old woman came again to the island. -Drawing up the canoe on the beach, she said to herself: “The flesh of my granddaughter’s -husband has been eaten up by this time, but I suppose his bones are left. Being very -young, they must have good marrow in them, so I think I will have some of this marrow.” -So saying, she started to search the island for the bones. The man was watching her, -and when she had gone far enough away he sprang up out of the sand, and boarding the -canoe pushed off and paddled away. When he had gone some distance from the island -the old woman saw him, whereupon she cried out in agony of despair, “Oh, grandson, -come back! I will never play another trick on you. I will love you.” The hunter replied -in derision, “Oh, no! I will not return. You shall play no more tricks on me,” and -continued to paddle away. -</p> -<p>When night came the water on the island began to rise. Then the old woman climbed -the tall pine tree to escape the monsters waiting to devour her. Between midnight -and sunrise the water, still rising, was nearing the treetop where the old woman was, -when she called out to the Morning Star, “You promised me when I was young that you -would help me when I should be in distress.” The Morning Star asked the boy, “Is that -man down there on the island yet?” <span class="pageNum" id="pb469">[<a href="#pb469">469</a>]</span>The lad replied, “Oh, no! He got off yesterday. This is the little old woman herself. -She says you promised her in a dream to help her.” The Morning Star replied, “Oh, -no! I never had any conversation with her. I never made any promise to her.” With -these words the Morning Star fell asleep again and slept on, letting the Orb of Day -come at its own time. The water on the island kept rising and rising until it had -reached the top of the pine tree, when the inhabitants of the lake ate up the little -old woman. -</p> -<p>The man was at home with his young wife and they lived ever after in peace and happiness. -</p> -</div> -</div> -<div id="s101" class="div2 section"><span class="pageNum">[<a href="#xd30e1471">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">101.</span> <span class="sc">The Woman and the Cannibal<a href="#n379" id="n379src" class="noteRef">379</a> Thunder</span></h3> -</div> -<div class="divBody"> -<p class="first">One day a stranger came to a lodge in which a man, his wife, and four children lived, -and asked leave to marry the young daughter of the family. Both father and mother -consenting, he married her. -</p> -<p>The man remained there for a time, and then he wished his wife to go to his own lodge. -The old people were willing, so the two started. They soon reached a large cabin, -whereupon the young man said, “This is my cabin.” When they arrived there was no one -in it, but toward night the woman heard some person approaching on the run. Soon afterward -a man entered and sat down by the door; again she heard the sound of someone running, -and another man entered and sat down; then a third person came. They began talking -one with another, relating how far they had been. One of them said, “I had good luck; -I killed a bear.” Finding that he was the only one of the three who had killed anything, -they said, “Go, bring it in; we will cook it.” The young woman sat watching at the -end of the room. The man brought in what he called a bear, which she saw was the trunk -and head of a man. Having cut it up, they put it into a kettle to boil; when cooked, -they ate it. The three walked to and fro in the room without once looking toward the -woman. Her husband was there, but he did not talk, nor eat with the men. Although -they were his brothers, he never ate their kind of food. The next morning, and on -succeeding days, after making the usual preparations, the three went hunting; in the -evening they returned, and sitting down by the door, talked over their journey. If -they had killed any game they brought it into the lodge, and cooked and ate it; if -they had killed nothing, they ate what was left from the meal of the previous evening. -</p> -<p>One day when the young woman went to draw water she found a man standing by the spring. -He addressed these words to her, “I came to tell you that your husband is going into -the ground tomorrow. He is magically a very powerful and evil man. As soon as he is -gone, you must put your moccasin exactly in the center of your lodge, telling it to -answer for you every time your husband <span class="pageNum" id="pb470">[<a href="#pb470">470</a>]</span>speaks. When you have done that, hurry to this place.” The next morning the husband -said, “I am going into the ground. I want you to stay in the lodge all the time I -am away,” and turning around where he stood, he disappeared in the ground. After doing -as she had been told to do by the stranger, the wife went to the spring, where she -found the man. Putting her into the top of an arrow, and saying, “When the arrow falls, -get out and hurry along the lake as fast as you can,” he shot it into the air. -</p> -<p>Soon the husband called to his wife, “Are you there?” at which the moccasin answered -in her voice, “Yes.” After a time he called again, “Are you there?” “Yes,” was again -her reply. He was away several days, during which many times did he ask, “Are you -there?” always receiving the same answer. When he appeared above the ground and asked, -“Where are you, wife, are you here?” a voice answered, “Yes.” Looking around, he could -not see her; then suddenly he discovered what had been talking to him. He was very -angry and began to search for the woman’s tracks. He followed them to the spring, -where they disappeared. After looking for a long time he became discouraged, and calling -his dog Onhagwio,<a href="#n380" id="n380src" class="noteRef">380</a> he said, “You failed to watch my wife while I was gone. Now you must find her.” Then -he watched the dog as it ran round and round, coming back to the spring; finally it -stopped scenting the ground, and looking into the air, it sniffed. All at once the -dog ran off northward, looking up all the time as if it saw tracks (but trailing a -faint scent in the air). The man followed. After a while they came to the spot where -the arrow fell. There were tracks on the ground. The dog barked and began to run faster, -the man urging it on. As they neared the woman, the man who had been at the spring -stood before her. He put her again into an arrow, saying, “You will come down on an -island in a lake, and you must run across this island in all directions.” When the -husband and the dog came to the place where she met the man they lost her track. Again -the dog scented, and finding the trail in the air, followed it. When they reached -the lake, the man changed himself into a flea, and going into the hair behind the -dog’s ear, held on. Then the dog swam to the island, on reaching which the flea turned -to a man again. Coming to the spot where the arrow fell, they found her tracks, which -they followed across and around the island. As they neared the woman, the man again -stood by her, and putting her once more into his arrow, said, “You will come down -on the shore of the lake; then run as fast as you can. I can help you no longer, but -you will soon reach a village, where you will find some one to help you. You may see -now who I am.” As he turned to go away, she saw that the man was a Djondjongwen.<a href="#n381" id="n381src" class="noteRef">381</a> -</p> -<p>The dog arrived at the place where the tracks disappeared on the ground; here he found -the woman had crossed the lake. Again the <span class="pageNum" id="pb471">[<a href="#pb471">471</a>]</span>man turned to a flea and the dog swam with him to the shore. Having found the woman’s -footprints, they followed them. As they were getting very near, so near that she could -hear the dog bark, she came to a lodge in which a man was sitting, making flint arrowheads. -His name was Hathegwendonnis.<a href="#n382" id="n382src" class="noteRef">382</a> The woman asked him to help her. He said. “Go on as fast as you can; the man in the -next lodge will help you. I, too, will do all I can to aid you.” When the dog and -man came to the lodge, Hathegwendonnis threw toward him a handful of flint. The flint -flew in every direction; wherever it struck it tore up trees and earth. But the dog -ran at Hathegwendonnis and, seizing him by the back of the neck, shook him until he -was dead. The woman reached the second lodge, where she found a man making nets. His -name was Hadaeonnis.<a href="#n383" id="n383src" class="noteRef">383</a> To him she said, “I am running away; can you help me?” He answered, “Go on as quickly -as you can; you will soon come to a cabin, and the people who live there can help -you. I will do all I can.” When the man and dog came to the lodge Hadaeonnis threw -his net, which caught them, winding round and round them. For a long time they struggled; -at last, breaking through the net, the dog ran at Hadaeonnis, seizing him by the neck, -and shaking him until he was dead. In the third cabin the woman found four men. When -she had asked them for help, they began chopping down great dry trees, which they -piled on her tracks. Soon they had a high pile, and setting fire to the wood, they -stood waiting, two at each end. When the dog and the man came to the fire, the dog -wanted to go around, but the man, seeing that the tracks led into the fire, said, -“No; you must go through.” When they came out on the other side, both dog and man -were nearly dead. The eldest of the four men said, “We will shoot and kill them,” -but they found shooting had no effect. Then the older man said, “We will catch them -and pull out their hearts.” Having caught and killed them, they pulled out their hearts; -these they put into a red-hot kettle, which the old man had heated over the fire. -The hearts flew around and around in the kettle trying to get out, but the men shot -them until they were dead and burned up. -</p> -<p>Now the old man, whose name was Deoneyont,<a href="#n384" id="n384src" class="noteRef">384</a> went to the cabin and told the woman she was safe. He said, “You must rest four days; -then you can go home.” When the fourth day came the old man said, “It is time to go. -Your home is in the south. As you travel, you will know where you are.” In the afternoon -she met a man who said, “Toward night you will see something to eat.” She traveled -all day, and in the evening she came to a stump, where she found a part of Ononda -onoqgwa.<a href="#n385" id="n385src" class="noteRef">385</a> She thought this must be what he meant, so she ate it; then she went on until dark. -The next morning she started again. In the afternoon she met the same man, who told -her she would soon find something to eat. Toward night she <span class="pageNum" id="pb472">[<a href="#pb472">472</a>]</span>came to a stump, where she found a pot of hulled corn. On the following day, when -she awoke, the man was standing by her; he said, “You are near home, so I shall leave -you here. I am one of those whom you call Hadiwenodadyes.”<a href="#n386" id="n386src" class="noteRef">386</a> Starting on, she soon came in sight of an old cabin. Then she came to a spring which -she knew, for it was the spring where, when a girl, she used to get water. Going to -the cabin, she found all her people, who looked very old. She said, “Mother, I have -come.” All were very glad and said, <i>Nyâwen</i>. -</p> -<p>[The narrator thinks the net-maker was a spider.] -</p> -</div> -</div> -<div id="s102" class="div2 section"><span class="pageNum">[<a href="#xd30e1480">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">102.</span> <span class="sc">Gaqga and Sgagedi</span><a href="#n387" id="n387src" class="noteRef">387</a></h3> -</div> -<div class="divBody"> -<p class="first">A brother and his sister lived together in a lodge. The brother never allowed his -sister to go outside. When he went hunting, he did not fail to tell his dog to stay -at home and to bring whatever his sister wanted. -</p> -<p>One day when her brother was hunting the sister wanted water; not seeing the dog she -thought what harm could it do for her to go out and bring back water as quickly as -possible. She ran to the spring, and stooping down, filled the bucket, but as she -straightened up and rested, putting the bucket on the edge of the spring, someone, -grasping her from behind, carried her away through the air. The dog came on the run, -and barking loudly, made a spring into the air to catch her, but he could not reach -her. On hearing the dog bark, the brother hurried home. Finding his sister gone, he -said to the dog, “You have caused me great trouble.” The animal felt the rebuke so -keenly that, putting his head beneath his body, he became a stone. -</p> -<p>Gaqga, the man who had stolen the young woman, took her to an island in the middle -of a lake, where she passed some time. Every day Gaqga would go away, returning with -dry fish which he found on the shore. Sometimes he would bring pieces of human flesh, -which he ate himself; afterward he would send the young woman to get water for him -to drink. -</p> -<p>One day when the woman went to the edge of the island for water, a man stood before -her, who said: “I have come to tell you that the man who is keeping you is very hungry, -and has made up his mind to kill you tomorrow. He will tell you to bring water to -fill the kettle; as soon as you do this, he will seize his club to kill you. You must -run behind the post on which the kettle hangs. He will strike the post and break his -arm. Then come to this spot as quickly as you can.” The next day Gaqga acted as the -man said he would. When the kettle was full, seizing his heavy club, he struck at -the girl, who ran behind the post; as his arm came down with the club it struck the -post and it broke. The woman ran to the lake. The man was there with a canoe. Both -got into it, and the man pushed <span class="pageNum" id="pb473">[<a href="#pb473">473</a>]</span>out into the lake. This man was Sgagedi. After a while Gaqga’s arm felt better, so -he followed the girl to the water. Seeing the canoe far off on the lake, he was very -angry, saying, “This is the work of Sgagedi.” As the canoe was approaching shore, -the girl saw a lodge near by. When Sgagedi stepped into the canoe, he divided himself, -one half sitting at each end of the canoe. As the canoe struck land, the half of the -body which was at the stern was raised and thrown forward, whereupon, striking the -front half, it was joined thereto, so that the two parts became a whole man. The girl -was sitting in the bottom of the boat, when the mother of the man came to her, saying, -“My daughter, come with me,” and led her to the lodge. She was now Sgagedi’s wife. -Every time he went out on the water he divided himself, one half sitting at each end -of the canoe. As soon as the canoe touched land he became whole again. All his life -he had been traveling around on the lake in this way, liberating people captured by -witches. -</p> -<p>After a while the young woman gave birth to twin boys. As soon as they were born the -old grandmother threw them into the lake; as they touched the water they began to -paddle and quickly swam to shore. Again she threw them in the water, but in a moment -they were back again; then she threw them far out into the lake. When they swam to -shore she said, “That will do.” They now began to run around and play. They grew very -quickly and after a while said to their father, “We think you ought to rest, so you -would better stay at home and let us go out in the canoe and do your work.” “It is -well,” replied the father. -</p> -<p>Thereupon the twins started off in the canoe, and after rowing some distance one said -to the other, “See! there is something on the land that looks as if it were falling -to pieces.” “That is true,” said the other brother; “let us go ashore and find out -what it is.” So they landed, and going to the spot they found an old lodge lying flat -on the ground; within was something breathing, which they discovered was a very old -man. They got him out of the lodge, and one of the boys said, “This is our uncle, -and we must carry him home.” The man consented to go with them. As they were leaving -the place he pointed to a large stone, saying, “That is my dog.” Striking it with -a switch he said, “Get up,” whereupon the dog got up, shaking himself and stretching, -as is the custom of dogs. They traveled on until they came to the water, with the -dog following them. Then all got into the canoe and the boys paddled across the lake. -When they reached home the boys said, “Grandmother, we have found our uncle.” On looking -at the old man, she was convinced that he was her brother. Now the boys said to their -grandmother, “You must marry our uncle.” “It is well,” replied she. After that they -all lived together very happily. -<span class="pageNum" id="pb474">[<a href="#pb474">474</a>]</span> -</p> -</div> -</div> -<div id="s103" class="div2 section"><span class="pageNum">[<a href="#xd30e1489">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">103.</span> <span class="sc">Dagwanoenyent and Gaasyendietʻha</span><a href="#n388" id="n388src" class="noteRef">388</a></h3> -</div> -<div class="divBody"> -<p class="first">There was a large village of people provided with plenty of meat, who lived happily. -Among these people was a man who lived at one end of the village, whom few noticed. -</p> -<p>One night this man had a dream, in which his Dream Spirit said to him, “Something -is going to happen to the people of the village, so you must notify them to move away -within ten days.” In the morning he went to the center of the village, and having -gathered the people together, told them his dream. Some of them believed and some -did not. Five days later, all those who had believed his dream joined those who had -not believed and paid no further heed to the warning. -</p> -<p>On the fifth night the man dreamed again. This time his Dream Spirit said to him: -“We know that all the people do not believe you. Now save yourself. Start within three -days, taking your bow and all your arrows with you. About halfway up the high hill -east of the village you will find a large hollow rock; enter this cavern, and you -will find a subterranean passage running toward the village. Look through this passage, -and you will see all that is going on in the village. The people will be destroyed. -At midday of the tenth day a great cry will be raised by the people, such a cry as -you have never heard. When it begins to die away you must commence to shoot through -the passage, for the monster that destroys the village will track you to this place. -You will save your life if you shoot all your arrows before the monster reaches the -underground passage. When your arrows are gone, come out of your hiding place and -go to the place where the monster has fallen. Then take a small piece of its skin -together with the hair (which is very long) from the back of its head; this will be -of use to you, for it has great orenda (magical power). This monster is called Dagwanoenyent. -You must wind the hair around your body next to your skin and declare at the same -time that there is nothing that you can not do. At night when it is too dark for you -to be seen, go northward a short distance, and you will find a tree upturned by the -roots. Go around the roots—you must not be frightened, for I will give you something -which will be of great service to you.” -</p> -<p>The morning after this dream the man seemed very gloomy and unhappy. When the time -came, taking his bow and bundle of arrows, he started; going eastward, he soon began -to climb the mountain (he did not take his family, for all believed not in his dream). -Just as the sun set he came to a large rock, in the opposite side of which he found -an opening. Entering here, he kept on until, as he thought, he arrived directly under -the center of the rock; there he found a room high enough for him to stand in. (There -<span class="pageNum" id="pb475">[<a href="#pb475">475</a>]</span>was stone all around, but the bottom was earth.) He now remembered the subterranean -passage, and looking around, he found it; then he lay down to sleep. The next morning -when he went out there was a deer standing close by, which he killed and skinned. -Having roasted some of the venison, he ate it for breakfast. -</p> -<p>Then the man went on top of the rock, which he found large and level. The tenth day, -as he sat on the rock he heard a great noise coming from the south, but he could see -nothing. After a while the sound seemed to approach the village, whereupon he saw -something that looked like smoke. He saw, too, that the trees in a very wide area -were uprooted and were falling toward the village. As the terrible noise neared the -village, he went under the rock, where he took position opposite the underground passage. -As he looked through it the village seemed to him to be right at hand. In a short -time he heard a terrible outcry, which was the screaming of the people in distress. -He could see that the huts were hurled up into the air and torn to pieces. He could -also see the Monster eating the people. When all the rest were eaten, it missed one, -and laughing, said, “The world is not large enough for him to hide in.” Then the man -saw that the trees bent toward the east, and from this he knew the Monster was on -his track. Stringing his bow, he began to shoot through the underground passage as -rapidly as possible. When but few of his arrows remained the noise seemed to be rapidly -approaching. Finally, when only two arrows were left, he saw a great Black Monster<a href="#n389" id="n389src" class="noteRef">389</a> approaching. Thereupon he shot the last arrow. At that instant the roar and noise -ceased, and the Monster fell; he heard it say, “It is dismal (<i>awendonyat</i>); you have killed me.” The man said, “I will go and see this creature.” On going -to the place where the head lay, and examining it, he discovered that every arrow -he had shot was in the head. As he stood there, thinking, he said, “I must do as I -was commanded,” so he took part of the scalp from the crown of the head, with the -long hair hanging to it. This he tied around his body, saying, “You must always help -me and not let me be overpowered by anything.” He then climbed the remainder of the -hill, reaching the top quickly, for he could now go very fast. On looking around, -he found a place to build a brush hut and began work. In a short time he had completed -the hut. Then he said, “I must have plenty of meat,” and going out, he saw deer, bear, -and all other kinds of game in great numbers. Having killed what he wanted, he skinned -the deer and the bears. In doing this, he merely took hold of the skin of the head -and pulled it off. After he had skinned the animals, he put up hurdles in brush arbors, -on which he placed the meat to dry. -</p> -<p>It was still the day on which he killed Dagwanoenyent. When it began to get so dark -that he could not distinguish objects, he <span class="pageNum" id="pb476">[<a href="#pb476">476</a>]</span>started, as his dream had said, toward the north. He had not gone far when he came -to a fallen tree with the roots turned up. On starting to go around this, when halfway -around, he saw Gaasyendietʻha, which had its great mouth open and seemed very angry. -When the Gaasyendietʻha saw that the man was not frightened, it began to laugh; then, -changing itself to a man (human being), it said: “You must take one of my teeth out. -This will be of great use to you, for it will enable you to change yourself into any -form you wish.” The man took out one of the double teeth, the one farthest back in -the jaw. At this Gaasyendietʻha said: “You shall live. You shall have full magical -power in your possession, but you and I must always counsel with each other, especially -if you are in trouble; now we must part.” Immediately Gaasyendietʻha, resuming his -natural form, flew off through the air. -</p> -<p>Going back to his hut, the man made up his mind that this should be his home hereafter. -He remained in the hut one year; at the end of that time, getting lonely, he thought -of the people, and said to himself: “I will go and see whether I can find anybody.” -As he started he turned himself into a Gadjidas<a href="#n390" id="n390src" class="noteRef">390</a> and flew toward the southwest. He did not know how far he might go before finding -people, but, as he soared high, he kept looking down on the earth. After a time he -saw something directly to the west which made him think people were living there, -so he came lower and lower. When near the ground he saw a village and said: “Well, -I shall eat up all the people that live here, but if I find a good-looking woman, -I shall take her home.” Then he turned himself into a Ganiagwaihegowa, and, beginning -at the first house, he ate all the people. When he thought he had eaten everybody -and had seen no woman that suited him, he saw away off on one side of the town a little -hut from which smoke came out. Going there, he found an old man and a woman with several -children, all of whom he ate. Then saying, “I have finished,” he changed himself into -a man. He stood around a while and then, seeing a little trail, followed it. He had -not gone far when he met a woman who was very handsome and whom he liked at once. -As they talked together he asked: “Where do you live?” “Oh! right over here at that -lodge,” she replied. He said, “You would better go home with me, for there is no one -living there; all the people are dead.” “I must see first,” she answered. They then -went back to the village. She led him to the last hut, in which he had found the old -man and woman with the children. She was their daughter. Finding only the blood on -the ground, she began to cry. He laid his hand on the top of her head, and as he touched -her she instantly became senseless; whereupon he shook her, causing her to become -a small gnat. Changing himself into a hen hawk and putting the gnat (<i>ogenhwan</i>) under his wing, he flew off in the direction of his <span class="pageNum" id="pb477">[<a href="#pb477">477</a>]</span>home. In a short time he was there, and, changing himself into a man again, he took -the woman from under his wing and shook her back into her natural form and size. Then -he said: “This is our home; you must stay here and take care of the meat and the lodge.” -She obeyed, while every day he went off to hunt. -</p> -<p>One night some time afterward, as they sat in the hut the man heard a noise outside, -as though some one were coming on a run. Suddenly the door opened and a man came in. -They greeted one another. “I have come again,” said the man. “I find that you have -made yourself into two persons now. I am here to warn you. A great monster has become -very envious of you and has said, ‘There is a man over yonder who has become magically -very powerful, and I have determined to try to overpower him and to eat him.’ Tomorrow -at noon this monster will come. You must go eastward until you reach a large hill -of stones, half as high as the highest mountain, not far from here. The place will -be your only refuge when this monster attacks you. Get up on these rocks, and when -it approaches you, you must jump from one rock to another. It will jump after you, -but when it fails to reach you and falls, you may feel safe. We will then take care -of it. This is what I had to tell you, so now I shall go.” The man and his wife went -to sleep. The next morning the woman, noticing that her husband was gloomy, said, -“What is the matter?” “Nothing, except I am thinking of what will become of me today -at noon.” (She had neither seen nor heard the strange man who had spoken to her husband, -although she was present. They two were so powerful in orenda that only they heard -what was said.) The husband, walking up and down, seemed to be very uneasy. -</p> -<p>As it neared noon, leaving his wife, the man started for the rocks. Seating himself -on the top of the highest rock, he waited. Just at midday he heard a great noise, -a distant howl; then he heard another nearer; then a third howl, just at the rocks. -Now by way of defiance he gave a whoop, calling out, “I am the strongest of the strong. -Nothing can overpower me.” The source of the sound was a bear, the oldest and strongest -of the great bears. As it came up, it leaped on the rocks where the man stood, whereupon -he jumped on the next rock, with the monster close behind him. In this way they kept -leaping from one rock to another, being ever about the same distance apart, until -the man began to feel tired and faint, and as he looked ahead the next rock seemed -farther off than any of the others had been. Making a greater exertion, he just reached -it. The bear was close behind him, but as it sprang, it fell short, just striking -its jaws on the edge of the rock. The man looked over the edge of the rock and then -jumped to the ground. As he struck the ground, looking behind him, he saw the rock -from which he had leaped turn <span class="pageNum" id="pb478">[<a href="#pb478">478</a>]</span>over and fall on the monster, killing it. “That is what I said; there is nothing that -can overpower me,” the young man thought. He then went back to his hut very happy. -His wife asked what had happened to him. “I have killed a monster bear that came to -destroy me,” he replied. -</p> -<p>Now all went on as usual. One day after the man returned from hunting, as he and his -wife sat by the fire they heard a man approaching the hut, and they kept listening -until he came to the door. When the man opened the door, there stood his friend. For -the first time now the woman saw him. They greeted each other. The guest said: “The -time has come when your life is again in danger, but I will try to save you and your -wife. I will tell you what to do. Rub your hands on your wife’s head and she will -turn to Osʻhada;<a href="#n391" id="n391src" class="noteRef">391</a> then you must tell it to follow you wherever you go. It will not be well for you -to stay here; you must go away, but remain here as long as you can after your wife -has gone. She must start immediately after you change her into Osʻhada, and when you -have given up all hope of being able to stay, then flee directly toward the south. -Tomorrow morning as soon as you get up, you must do as I have told you. I shall go -now and we shall meet again.” -</p> -<p>Thereupon the visitor started off. The man and wife began to talk. They did not know -what to do. In the morning the man rubbed her head, saying, “Let my wife become Osʻhada.” -At once she became Osʻhada and rested on his hand, while with the other hand he rubbed -it off in the direction it was to go. Then piling up all his meat, he said in a loud -voice, “I give this meat to you, all flesh-eating animals that live in the woods.” -He now went toward the southeast from his lodge to a very large elm tree, which was -smooth up to a great height, where branches formed a crotch. Climbing the tree, he -sat in this crotch. Soon he noticed that he felt faint and very weak at intervals, -and he thought that there must be near him something mysterious. He looked around -everywhere, but saw nothing. Taking out the tooth Gaasyendietʻha had given him, he -dampened it with spittle; then having rubbed his finger over the tooth, he passed -it over his eyes, saying, “Now I can see everything that is going on, even down in -the ground.” On looking into the ground, he saw, deep down, a tree and on the tree -a great monster. He sat still, watching it as it slowly climbed the tree. As it came -near the top, the faint feeling grew stronger on the man. He saw that the animal was -a Djainosgowa,<a href="#n392" id="n392src" class="noteRef">392</a> the greatest of the Djainos family of monsters. This Djainosgowa had determined to -overpower the orenda of the man. It came up out of the ground and up into the heart -of the tree on which the man was sitting. As it came nearer and nearer, the man leaped -to another tree. At that instant the Djainosgowa, <span class="pageNum" id="pb479">[<a href="#pb479">479</a>]</span>coming out at the place where the man had been sitting, said, “<i lang="see">Guhge sedjinoⁿ</i> (You are indeed somewhat of a man, but I am determined to overpower you in orenda).” -Thereupon the Djainosgowa leaped toward the man, but the man jumped to another tree, -and then from tree to tree, the Djainosgowa following. There was a great rock at the -brink of the hill to which the man ran; from this he leaped through the air across -the great valley to a mountain far away. Thence he ran directly southward, right along -the top of the mountain, descending on the other side to another very wide valley. -He ran across this valley and had begun to ascend the mountain on the other side when -he heard the monster in close pursuit. It <span class="corr" id="xd30e7595" title="Source: tinued">continued</span> to run all night. In the morning he came to an opening, on the other side of the -valley. It was nearly dark, but the man continued to run all night. In the morning -he came to an opening, on the farther side of which he could discern a hill and smoke -arising. As he came to the foot of the mountain, he stopped, and turning around, he -saw that the monster Djainosgowa had gotten to the opening. Raising its paw, it struck -the man’s footprint on the trail. Instantly the man fell to the ground. As he fell, -his friend appeared and said: “Get up; you cannot live if you fall this way.” So saying, -he pushed him into a run, telling him to hurry. The man then felt stronger and again -ran fast from valley to valley, with the Djainosgowa always about the same distance -behind. All at once the man fell again. Immediately his friend was there, and put -him on his feet, saying, “Keep up your courage,” at the same time pushing him into -a run. Again he felt stronger and ran fast. He ran all night. It was a very dark night -and he struck a great maple tree, going straight through it; this happened many times -during the night, whenever he hit a tree. -</p> -<p>For eight days and nights the monster chased him. When it discovered that the man -went through trees it threw its power ahead of him, making the trees so hard that -the man could no longer go through them. On the ninth night the monster commanded -a terrible rainstorm to come and the night to be so dark that the man could not see -where he was going, but the man ran on until midnight without hitting a tree. Just -at midnight he struck a tree and was thrown far back. At that moment his friend was -there, who said, “Do all you can; exert yourself”; and taking hold of his hand he -led him. <span class="corr" id="xd30e7600" title="Source: They">The</span> two went and traveled a great deal faster than the man had gone alone, unaided by -his friend, Gaasyendietʻha, the Meteor. The two ran together until daylight, when -the friend left and the man went on alone. This was the tenth day and he began to -be very tired and faint, but still the monster was approaching and its strokes on -his tracks were frequent, so that the man fell often. The chances seemed against his -escape. Night came and the Djainosgowa made it terribly <span class="pageNum" id="pb480">[<a href="#pb480">480</a>]</span>dark. Running against a tree, the man bounded far back, but fortunately the Djainosgowa -was so near that he fell behind it. The Djainosgowa, having likewise struck the tree, -was also thrown back. At once the man was up and running forward again. The Djainosgowa -was just upon him and was reaching out to grasp him when the man fell, as it seemed -to him, into a hole in the ground. He thought, “Well, I am near my end. When I strike -I shall be dashed to pieces.” He kept falling, and as he fell he grew sleepy. Looking -up he saw the monster coming down the side of the hole, winding round and round. Thereupon -the man went to sleep. After a long time he woke and was still falling, and the monster -was still pursuing him. At last the man landed on his feet. He seemed to have come -out of the hole, and on looking around he saw a beautiful country. Saying to himself, -“My friend told me to go toward the south,” he ran in that direction. As he went on -rapidly he saw the Djainosgowa coming toward him very fast, and thought, “Now I shall -die.” As it came near the monster turned itself into a man. The runner, closing his -eyes, kept on thinking, “I will not be looking at him when he reaches me.” He ran -until he thought it was a long time to wait to be seized; then he opened his eyes -and looked around, but he could not see the Djainosgowa, but still he kept on running. -</p> -<p>Soon the man came to a lodge, which he entered, finding within an old man, who, looking -up, exclaimed: “Oh, my grandson! I am glad you have come. I have been waiting for -you a long time. You are bringing with you what I have wanted to eat for a long time. -So go back there and stay. The Djainosgowa and I will fight alone. We will see whether -it is as powerful as it thinks it is.” Soon the noise of the monster’s approach could -be heard. Coming to the lodge, it asked, “Where is the man I have been chasing?” The -old man said, “Here I am.” “No; you are not the man,” Djainosgowa replied. “I am; -but if you think it is some one else, you shall not find out until you overpower me,” -retorted the old man. The Djainosgowa said, “Come outside; there is not room in here.” -“Very well,” replied the old man, and, arising, he went out. Then they began to fight. -Whenever the animal bit the old man, tearing open the flesh, it immediately came together -and healed. The old man tore off the forelegs of the Djainosgowa. They fought until -the Djainosgowa was torn to pieces and the old man convinced himself that the pieces -were not alive. Then he hung up the meat in the lodge and said to his grandson: “Come -out! I have killed the monster you were afraid of. I am very thankful, for I have -been wishing for this kind of meat for a long time.” The old man boiled the meat in -a large kettle, not leaving a particle. In a small kettle he cooked bear’s meat for -his grandson. As the meat was boiling, he put corn into the pounder and with only -a few strokes it became <span class="pageNum" id="pb481">[<a href="#pb481">481</a>]</span>corn meal; then having made bread, he began to eat. He was constantly giving thanks -for the meat he was eating. At last, when he had eaten every bit of the great Djainosgowa -he said: “I thank you, my grandson, for this will last me for a great many tens of -years. You must stay with me until you are rested and cured, for you have been infected -by the orenda (magic power) of this great monster.” -</p> -<p>One day the old man said, “I want you to see what I have planted.” A short distance -from the lodge they came to a field where something was growing. The old man said, -“This is called onĕñoñ.” There were great tall cornstalks with ears of corn on them -as long as the man was tall and kernels as large as a man’s head. The field extended -farther than the eye could see. The old man said, “Let us go on the other side.” There -the young man saw another field, where all varieties of corn were growing. Going on, -they came to a third field, whereupon the old man said, “These are squashes.” They -were very large and in great variety. Passing the squash field, they went to the old -man’s lodge. -</p> -<p>The next day, after he had rested, the grandson, having bade the old man good-by, -went on. He traveled many days and finally came to a large opening, where there was -a village. After thinking a while, he went to the lodge of the chief, who received -him well. The chief’s daughter, looking at him, asked, “Have you ever heard of a man -sending his wife off in the form of Osʻhada, a vapor?” He thought and thought this -over; he had entirely forgotten about it. After a good while, remembering the past, -he said, “Yes; I myself did that.” “I thought I recognized you. I am your wife,” declared -the woman. They were glad to be together again. -</p> -</div> -</div> -<div id="s104" class="div2 section"><span class="pageNum">[<a href="#xd30e1498">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">104.</span> <span class="sc">Dagwanoenyentgowa Sʻhagodigendji<a href="#n393" id="n393src" class="noteRef">393</a> and Yenonsgwa</span></h3> -</div> -<div class="divBody"> -<p class="first">Dagwanoenyentgowa Sʻhagodigendji, the eldest woman of her people, lived in the woods -with two grandchildren, a boy and a girl. -</p> -<p>One day, when the old woman had gone on a journey, a Yenonsgwa came to the lodge. -Picking up the younger child, after speaking kindly to her and saying that she was -a pretty little thing, the Yenonsgwa swallowed her. Then she began to talk to the -boy, telling him how well he looked, but did not kill him. Sitting on the bed, she -told the boy that if he would get on her back she would take him out to look for his -grandmother. Accordingly he climbed on her back; but soon becoming frightened, he -grasped her so tightly that he became fastened to it, so he could not get off, although -he tried hard to do so. The Yenonsgwa started off, but went in a direction different -from that where his grandmother was. The boy <span class="pageNum" id="pb482">[<a href="#pb482">482</a>]</span>told her so, but she said: “Oh! we shall soon come to the place where she is.” The -Yenonsgwa woman went very far into the woods, and the boy began to cry for his grandmother; -he cried so hard that Yenonsgwa told him to get off her back. She did not like to -hear him cry, and, moreover, she wanted to eat him. But he did not get off, for he -could not do so. Yenonsgwa could neither get her hands around to pull him off, nor -could she turn her head to bite him; she could not get at him in any way. Knowing -this, the boy clung to the middle of her back, for he knew also that she would eat -him if he slipped down. They traveled thus for many days. -</p> -<p>When the grandmother returned home she found that the boy and girl were not in the -lodge, and she became very uneasy. She searched everywhere, but found no traces of -either. After a while, finding the tracks of the Yenonsgwa around the lodge, she guessed -what the trouble was. The old woman followed the trail of the Yenonsgwa, saying that -she was bound to get her grandchildren back. -</p> -<p>Yenonsgwa tried to get the boy off, even rubbing him against a hickory tree, but the -boy said: “Oh! I like that. Rub harder.” At this she stopped rubbing and went on. -The grandmother, in the form of a whirlwind, followed her, and Yenonsgwa told the -boy that his grandmother was following as a whirlwind, and would strike and kill both. -The boy was silent. Then looking around for a refuge, Yenonsgwa found a hiding place -in a deep ravine. There she dug a hole, into which she went and covered herself with -the earth which slipped down from above. Now Yenonsgwa heard Dagwanoenyentgowa coming, -and said to the boy: “You can hear your grandmother coming if you listen.” Then the -Dagwanoenyentgowa rushed over the place where they lay. The boy shouted to his grandmother, -who heard him. Changing her course, she came back straight to the spot where they -were, blowing the earth off the hiding place, so that Yenonsgwa was visible on the -surface of the ground. When the grandmother asked the boy whether he was there, he -answered: “Yes.” The Yenonsgwa, however, lay still, whispering to the boy: “Be quiet! -Your grandmother will see us.” The grandmother then called to the boy by name: “Dagwanoenyentgowa, -get off Yenonsgwa’s back.” Having done so, he went a short distance from her inside -the cavern. Then the old woman, his grandmother, hurled great stones at Yenonsgwa, -rending all her clothes of rock and killing her. Thereupon the old woman took her -grandson with her toward home. On the road she said: “Never allow yourself to be treated -in this way again. Never let anyone maltreat you. You can master all those people -if you only use your orenda (magic power), for you are a Dagwanoenyentgowa like myself.” -The old woman remained at home a few days with her grandson. -<span class="pageNum" id="pb483">[<a href="#pb483">483</a>]</span></p> -<p>Meanwhile some of the Yenonsgwa’s people found her trail, which they followed until -they came to the place where her clothes were rent and scattered, and she lay dead. -When they asked, the spirit of the Yenonsgwa told them that the old woman had killed -her and had rent her coating of stone. The men of the Yenonsgwa’s people now resolved -to collect a large company of their people to kill the old woman, Dagwanoenyentgowa. -</p> -<p>While they were preparing for this, the old woman, while she was out on one of her -journeys, found out their plans. When she heard the news of the intended attack she -said to her grandson, “We must get your sister out of the belly of the Yenonsgwa, -for she is sitting within, crying for me all the time.” So they set out from home, -and when they reached the place where Yenonsgwa lay dead the old woman, having built -a little fire, began to burn tobacco on it for her granddaughter, saying, “This is -what we like; this is what we like.” She burned perhaps half a pouch full and kept -pushing the smoke toward the Yenonsgwa’s body, saying, “This is what we like. Do you -come out of Yenonsgwa’s body.” Still no sign of the granddaughter; she did not come -out of Yenonsgwa’s body. At last the old woman said: “We must have more help. You -have a great many relatives—uncles, aunts, and cousins. We must call them here.” So -saying, the old woman, the Dagwanoenyentgowa, called them loudly. They came one by -one. There was a great number of them. They broke up and removed all the clothing -of the Yenonsgwa, which they threw away, leaving the body naked. Then the old woman -built a fire at Yenonsgwa’s head, on which she burned tobacco. All the Dagwanoenyentgowa -walked around the fire, each throwing tobacco into it, saying, “This is what we like; -this is what we like.” After each one of them had gone around once and had thrown -tobacco into the fire once, the young girl started up in Yenonsgwa’s body, panting -for breath. Soon she arose, and walking out, said, “How long have I been here?” The -people gave her tobacco to smoke. She inhaled it until she gained her full strength. -Then all went home—the old woman with her two grandchildren to her lodge, and the -other Dagwanoenyents each to his own place. -</p> -<p>After they had been home a while a Yenonsgwa came to the old woman’s lodge, who talked -pleasantly and inquired how they were. Finding out that they were only three in number, -the Yenonsgwa went back, thinking it would be a small task to kill them. After the -Yenonsgwa had gone away the old woman said, “We are in trouble now. There is a great -number of these Yenonsgwa people leagued together against us. They are assembled somewhere -around here. When this struggle commences we do not know whether or not we shall be -able to come home here again.” As soon as she had finished talking with her grandchildren -the old woman went out and called loud and long, <span class="pageNum" id="pb484">[<a href="#pb484">484</a>]</span>“Dagwanoenyentgowa! Dagwanoenyentgowa! Dagwanoenyentgowa!” The girl did not know what -that meant, so she asked her grandmother, who told her, “I am calling your relatives -to help us. You are a Dagwanoenyentgowa, too.” They came one by one. When all had -come they numbered 60, besides the old woman and her grandchildren. Dagwanoenyentgowa -Sʻhagodigendji said that each one must have a round stone to strike with, just heavy -enough to handle well. They had barely gotten the stones when the Yenonsgwa began -to appear, thousands and thousands in number. The Dagwanoenyentgowa were frightened -when they saw them, but the old woman who led them said, “We must separate and attack -them singly. You must keep the stones in your hands. Be firm and have the faith that -you will kill with one blow each one you hit and you will do so.”<a href="#n394" id="n394src" class="noteRef">394</a> Then the Dagwanoenyentgowas ran off in different directions, with the Yenonsgwa chasing -them. Whenever they had the chance the Dagwanoenyentgowa struck and killed a Yenonsgwa, -and so they kept retreating and killing the Yenonsgwa for a long distance. The old -woman told all her people to go up a high mountain on the south ahead of them and -to continue fighting as they went, saying, “When we all reach the top we will go down -a little on the other side, and the Yenonsgwa will come to the top, and we shall then -strike them. One part of us will strike them from the east and the other from the -west side, and we will get behind them and drive them into the great ravine on the -south side of the mountain, where a river runs, and they will all perish there.” On -coming to the mountain top, where there was a large space, and looking around the -Yenonsgwa saw nothing of the Dagwanoenyentgowa. They looked on every side, but could -see no one, whereupon they thought that the Dagwanoenyentgowas had gone for good. -They had not stood there long, however, when they heard the sound of wind below them -on the mountain on both sides of them. The sound grew louder and louder, and presently -the Dagwanoenyentgowa struck them on both sides, and uniting in their rear struck -them there also. So terrible were the attack and the power of the Dagwanoenyentgowa -that they tore all the trees out by their roots and swept the earth from the top of -the mountain, hurling the trees and earth into the ravine and river below. The dead -Yenonsgwas were piled up on one another like rocks in the river bed and along its -banks. The Dagwanoenyentgowa were now dancing on the mountain top, when the old woman -said, “We have hurled the Yenonsgwa down there now and we would better finish them. -Let half of you go along the ridge running south from this mountain east of the river -and the other half on the western ridge and blow all the trees and stones and earth -into the great ravine.” They did so, and when they came together they had stripped -the mountain spurs naked. The river forced everything <span class="pageNum" id="pb485">[<a href="#pb485">485</a>]</span>to the end of the ravine, piling up the débris in a great dam, so that the river became -a lake on the south side of the mountain, which is called Hadiqsadon Genonsgwa ganyudae.<a href="#n395" id="n395src" class="noteRef">395</a> -</p> -</div> -</div> -<div id="s105" class="div2 section"><span class="pageNum">[<a href="#xd30e1507">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">105.</span> <span class="sc">The Twelve Brothers and Their Uncle, Dagwanoenyent</span></h3> -</div> -<div class="divBody"> -<p class="first">Once there lived 12 brothers who were great hunters, and who dwelt very happily together. -Everyone knew that they excelled in whatever they undertook, for they had great magical -powers and were honest. -</p> -<p>Every morning the brothers would start off in different directions to hunt, and would -return in the evening. The eldest brother seemed to understand best the women, who -went around the world to destroy men, so he always avoided them. One day, however, -while he was hunting he saw a red-headed woodpecker drumming on the trees, making -a great noise. As he watched the bird, it went around the tree and then flew to another -tree and around that. Finally it flew to the ground, and, behold! a beautiful young -woman took the place of the bird. She said to the hunter, “Are you not ashamed to -point an arrow at a woman? Come and talk to me.” Thereupon he went up to her—this -was the last thing he remembered. She took him to a high rock where stood another -woman, who said “Let his bones come to the ground,” and his body fell, becoming a -heap of bones. Great piles of human bones lay around this rock, for many men had been -decoyed to the place by the first woman and destroyed by the other. -</p> -<p>Night came, and as the eldest brother did not return, the remaining 11 said that some -evil had befallen him, and that he would never return. As predicted, he never came -home; his mat remained vacant, and they left everything as it was and mourned him -as dead. -</p> -<p>After a long time another brother was missing one evening and he, too, never returned. -Later it was learned that while walking along in the woods he came upon two women, -who with their wiles put him to sleep. One of them said: “Let us put him into the -ground until mold appears all over him—he shall be alive—and let him remain there -until his uncle finds out where he is and rescues him.” -</p> -<p>Now, the 10 remaining brothers were greatly alarmed, and they told their youngest -brother, whom they loved very dearly, that “he must stay at home and not go roaming -about the forest, for he was young and did not know the world as well as they did.” -</p> -<p>Again many moons passed, and then one night the third brother was missing. The others -knew he must be dead, or he would not have failed to return when night came. Now, -three mats were vacant, and the remaining brothers were almost heartbroken. -<span class="pageNum" id="pb486">[<a href="#pb486">486</a>]</span></p> -<p>Time went on, and one brother after another had disappeared, until only two were left—the -second and the youngest, and there were 10 empty places. Then the elder said to his -younger brother: “You must not go out of doors. You must stay close at home, where -no harm can come to you, for you are all I have to depend on when I grow old.” “But,” -said the younger, “it may be that our brothers are still alive and are being kept -captive and tormented by the spell of some magic power. I wish to go in search of -them.” “No; you can not,” replied the elder; “you are still young. But we have a great -uncle, who knows everything. He is a terrible man; no one can go near him. He could -bring our brothers back, if we could get to him, but the trouble is he would not know -that we are his nephews, so we would be destroyed. He is Dagwanoenyent. He lives on -a rock. His long hair sweeps the ground, so that all around the rock it is as smooth -as ice; and he has enormous eyes.”<a href="#n396" id="n396src" class="noteRef">396</a> “I must go to see this uncle,” said the younger, “and find out where our brothers -are.” “You will travel the wide world over and never find them unless he tells you,” -came the reply. -</p> -<p>“What does he live on?” asked the younger. “He gnaws the bark of hickory trees,” answered -the elder. “That is an easy living. I will get plenty of it,” said the younger, and -having cut down the largest hickory trees he could find, he took off great blocks -of bark for his uncle to eat. Then he made himself six arrows, each arrow being a -great tree. He would lift the tree out of the ground by the roots. “I want you to -be small,” and made an arrow of it; the blunt end of the arrow was the butt near the -roots. The elder brother did not know that these arrows were large trees. He was afraid -to have his brother go and put but little faith in his success. While the younger -brother was making his arrows he practiced running. One day while so engaged he thought -he heard a groan under his feet, as it were, and going back and forth he found the -exact place whence it seemed to come. It was as though he ran over a man and each -time hurt him fearfully; so digging down into the ground, he found a living man, whose -features were perfect but whose face was covered with thick mold. He took him home -to his elder brother, saying, “We have plenty of bear’s oil, and you can anoint him -until he regains his natural skin.” The newly found man could neither see nor hear. -</p> -<p>The elder brother told the younger to run toward the north. The next morning the latter -started, having cautioned the elder to stay in the lodge while he was gone, as he -would bring his uncle home with him. He ran for several days until he came near the -place which his brother had described. Possessing magical power over a mole, he said -to it, “You must carry me under the ground so that the leaves shall not rustle. When -we are very near my uncle, Dagwanoenyent,<a href="#n397" id="n397src" class="noteRef">397</a> let me out.” Thereupon he entered the mole, <span class="pageNum" id="pb487">[<a href="#pb487">487</a>]</span>which ran on until they were near the Great Head, when he looked out. He was almost -afraid to come forth, so terrible was this enormous object, but he sprang out of the -mole with his arrow drawn, crying as he did so, “Uncle, I have come after you!” Away -sped the arrow! As it whizzed through the air it grew to the size of a large tree. -When it hit the Great Head above the eyes, with a loud laugh the latter, rolling off -the rocks, swept along in the air, making a broad track of fallen trees as it passed -through the forest like an immense cloud. The young man kept ahead by running with -lightning speed. As the Great Head was nearly on him, he turned and shot another arrow, -which drove it back some distance, and again he got ahead. This act he repeated whenever -he was in danger of being overtaken, otherwise he would have been killed by the big -trees that fell in the track of the Great Head. So on he ran for his life, and as -his last arrow was spent, he reached home. Each time the rebound of the Great Head -decreased, so it gained on him continually. -</p> -<p>While the pursued and the pursuer were still a long way off, the elder brother began -to hear a frightful roar and to feel a great wind rising. Thereupon, saying, “My uncle -is coming,” he opened the skin doors (there was one at each end of the lodge) and -put great pounders on them, and made a big fire. When the younger brother reached -the lodge he took up the pounder, and as the Great Head came down to the threshold -and rolled in, both brothers began pounding it and kept on doing so until it rolled -almost to the end of the lodge and became silent. At this the young man said: “I brought -you here, uncle; now, you must stay with us and tell us where our brothers are.” “I -can not stay,” replied the Head, “but I will help you, and your brothers will come -back.” -</p> -<p>By this time the elder brother, having rubbed nearly all the mold from the man’s face, -found he was his brother. The Great Head blew on the body, whereupon the man became -well and sound again. Now there were three brothers. At night the Great Head would -remain outside the lodge, gnawing the hickory bark provided for it. After a time it -said, “I can not remain and must be going home, but I will take you to the spot where -your brothers are”; so they started off together. The Great Head would make long leaps, -springing high from the ground. It conducted the young man to the woman on the rock. -As they passed the first woman the Great Head said, “We shall have to kill this woman.” -She tried to make the Great Head laugh, but it would not, saying, “Oh, woman! Come -down and be bones.” Enraged at these words, she tried to spit at the Great Head, which -repeated the words. The third time, both women rolled off, and as they fell their -bones made a noise like the pouring out of many shells, and the Great Head said, “Scatter -the bones.” So the young man, gathering them up by handfuls, threw them in every direction, -<span class="pageNum" id="pb488">[<a href="#pb488">488</a>]</span>commanding them to become such and such birds; and they became birds—horned owls, -hawks, crows, and woodpeckers—which disappeared in the air. “Now,” said the Great -Head, “you must work hard. Fit all these other bones together nicely, giving to each -body its own bones by putting together as many bodies as you can. While you are doing -this, I will go off a long distance and then come back straight over this forest. -When I approach you will hear the roar of the wind, and thereupon you must cry out -to these bones, ‘Arise, or the trees will fall on you.’ They will obey you. I will -pass over them and go to my home; if you want me again, you may come for me.” The -young man went to work with great haste and laid together many skeletons. Nearly all -the bones were arranged when he heard the deep roar of the wind and knew thereby the -Great Head was coming. Then he called out, “Arise, you bones, or the trees will fall -on you,”<a href="#n398" id="n398src" class="noteRef">398</a> and as the Great Head swept with an awful noise over the skeletons, all sprang to -their feet. The bones of two skeletons were interchanged. One who from the shape of -his foot had gone by the name of Sharp-pointed Moccasins had but one of his own feet, -while the second man had the other, so both were cripples. One of these men had been -enticed from a great distance; he was a man-eater and wished to commence a meal at -once, but the young man killed him with a single blow of his club. Among those now -restored to life were the nine missing brothers. Each man found whatever he had brought -with him and all separated; those who did not know where their homes were went with -the brothers. Thus, again, after many years the 12 brothers were united. -</p> -</div> -</div> -<div id="s106" class="div2 section"><span class="pageNum">[<a href="#xd30e1516">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">106.</span> <span class="sc">Ongwe Ias<a href="#n399" id="n399src" class="noteRef">399</a> and His Brother, Dagwanoenyent</span></h3> -</div> -<div class="divBody"> -<p class="first">There was a man who had three nephews, and all lived in a lodge which was divided -into two parts by a partition. The old man lived in one part and the young men in -the other. There was no door between the two rooms; they could talk only through the -partition. The old man, however, was an Ongwe Ias; he was a brother of the Dagwanoenyent -who chased the panther and her cubs. -</p> -<p>When the old man went hunting he always started on a run, and one could hear the sound -of his going. The young men used to go hunting, too. Whenever the old man came home -they could hear him throw down a person’s body and cut it up; then they could hear -him eating. Afterward he would ask the boys whether they had all returned from hunting, -whereupon they would say, “Yes.” -</p> -<p>One morning after the old man had gone off the youngest of the three started by himself. -At a short distance from the lodge lay a big tree, over which moss had grown everywhere. -When he put his knee on this tree to get over it he saw a man who had grown to the -<span class="pageNum" id="pb489">[<a href="#pb489">489</a>]</span>tree. The man said: “I am glad you have come; I am tormented here. I think you would -better take me to your lodge. I will be a brother to you and stay with you as long -as you live.” “I do not think this would be well,” replied the young man, “for our -uncle is a man-eater; but I will go home and talk with my two brothers, and tomorrow -I will let you know our decision.” That night when the old man got home he asked whether -all had gotten back. “Yes,” they answered. Then the youngest said to his uncle: “We -have found a man who wants to come here to be our brother and live with us. You must -not touch him.” The old man agreed not to injure him, saying, “I will give him a name; -he shall be called The-Found-One.”<a href="#n400" id="n400src" class="noteRef">400</a> They brought the man in. When he had recovered his health he was a swifter runner -than the old man-eater. -</p> -<p>One morning all started off to hunt, the three brothers and The-Found-One. In the -afternoon the old man came back home and stayed in his part of the lodge. At night -he asked, “Are you all here?” One answered, “No; our eldest brother has not come.” -The old man was astonished, and told the second brother that he must start early the -next morning and follow his brother’s tracks. -</p> -<p>In the morning the second brother started on the run to look for his elder brother. -After a while he came to a clearing, in the middle of which sat an old woman; his -brother’s tracks went straight toward her. He made up his mind to inquire of the woman -about him. Going straight up to her, he asked, but she gave no answer. Then she struck -him and straightway he turned into bones. Now, two of the brothers were gone. When -night came and the uncle reached home, he asked the lone brother whether all had returned. -The youngest said, “No,” whereupon the uncle said, “You must follow them and see what -has happened.” -</p> -<p>So the youngest went out the next morning, and soon reached the opening or clearing, -where he saw the gray-haired woman. It came into his mind that she was the cause of -the trouble; so taking a start he ran and then jumped on her back, asking “Have you -seen my brothers?” Having said this, he jumped off. After trying in every way to hit -him, at last the woman just touched him and thereupon the three brothers were gone; -he, too, then becoming merely bones, like the other two. -</p> -<p>At night when the old uncle returned he asked the fourth person, The-Found-One, “Have -your brothers come back?” “No,” was the answer. At this the old man, astonished, said, -“When you rise in the morning get crotched sticks and make a platform on them; put -as many stones as possible on the platform, and then start in search of your uncle. -You can not help finding him. When you see him you must shoot him in the forehead; -then he will follow in the direction <span class="pageNum" id="pb490">[<a href="#pb490">490</a>]</span>from which the arrow comes.” The next morning, having made a platform, the man put -on it as many big stones as possible. After doing this, he started in the direction -the old man had pointed out. During the forenoon he heard a big noise, and when he -came out into a broad opening, or clearing, he saw his uncle, Dagwanoenyent, on a -great rock which he was eating, biting off large pieces. On seeing him, The-Found-One -shot an arrow at his forehead, saying at the same time, “I have come for you, uncle.” -His uncle, the Great Head, followed him, and he shot another arrow. The Great Head -always followed the course of the arrow. After shooting twice The-Found-One was back -at the lodge, where he called to the old man-eater, “Uncle, I have come.” -</p> -<p>Very soon they heard the noise of a great wind, and Dagwanoenyent came, and standing -on the platform, began to eat stones;<a href="#n401" id="n401src" class="noteRef">401</a> the sound of his craunching could be heard a long way. The man-eater spoke to his -brother Dagwanoenyent, saying: “I sent after you, and you have come. The three brothers -have gone and have not come back. Now I am going for them, and if I do not return, -you will come after me.” The next morning The-Found-One was alone. Dagwanoenyent came, -and standing on the platform, ate a stone, and called out, “Have they returned?” “No,” -was the reply. -</p> -<p>“Well, I am going after my brother; he ought not to eat men, if he too gets lost.” -With these words, Dagwanoenyent flew up high in the air. The old woman knew he was -coming, so shading her eyes with her hand, she kept watch; presently she saw him approaching. -Flying down where she was, he bit at her, but she had disappeared; then he bit gravel. -On flying up he could see nothing. At last he hid behind a cloud and watched until -he saw her; thereupon, plunging down, he bit deep into the ground, this time killing -the old woman and letting out her blood. Then he said to himself, “My brother should -not eat people, if he is such a coward that he can not kill an old woman.” -</p> -<p>Dagwanoenyent had to bring to life his three nephews and his brother. The-Found-One -came to the place where the old woman was killed, and Dagwanoenyent told him to put -the bones together, and then to go to a big hickory tree near by and push against -it, calling out, “Rise! you people, lest the tree fall on you.” Having put together -the bones as directed, he pushed against the tree, at the same time calling, “Rise! -lest the tree fall on you.” At once all came to life, whereupon the man-eater said, -“I give up; I will never eat man again.” All went home together, and are said to be -living in some parts of the Rocky Mountains now. Dagwanoenyent is living still. -<span class="pageNum" id="pb491">[<a href="#pb491">491</a>]</span></p> -</div> -</div> -</div> -</div> -<div class="div1 chapter"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">MEDICAL NOTE</h2> -</div> -<div class="divBody"> -<div id="s107" class="div2 section"><span class="pageNum">[<a href="#xd30e1529">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">107.</span> <span class="sc">Notes on the Medicine Nikahnegaah</span><a class="noteRef" id="xd30e7725src" href="#xd30e7725">1</a><a href="#n402" id="n402src" class="noteRef">402</a></h3> -</div> -<div class="divBody"> -<p class="first">Solomon O’Bail, an aged Seneca, living on the Cattaraugus Reservation, in 1884 had -about a tablespoonful of the Great Bird-medicine in the form of powder. -</p> -<p>Only a minute portion of this medicine, mixed with water, was needed. In putting the -small portion of the powder into the cup of water O’Bail sprinkled a little on the -east side of the cup, another portion on the west side, and still another on the side -nearest to the lips of the patient. If all the powder remained on the surface of the -water instead of mixing with it, the indication was that the patient must die; but -if the powder dissolved completely in the water, this was taken as a sign that the -patient would live. When the powder would not mix with the water the latter became -of the consistency of sirup; but if it mixed, the water remained clear. When the medicine -would not dissolve in the water the hochinagen<a href="#n403" id="n403src" class="noteRef">403</a> knew that there was no help for the patient and would not give the medicine to him; -but in case the powder dissolved in the water, the solution was given to the sick -man to drink. -</p> -<p>About 20 men on the Cattaraugus Reservation still had, in 1884, a small portion of -this medicine. This medicine is the same as that which the birds made when they brought -Bloody Hand to life. It is so powerful in orenda, or magic potency, that when it was -given to the sick by the hochinagen the patient was forbidden to eat anything that -was colored; he could eat, however, pure white beans and pure white cob corn. If anything -black or in any manner colored was eaten, the taboo was broken, and the man or woman -would die, as the medicine’s virtue was thus destroyed. -</p> -<p>If another man came into the patient’s presence after having stopped to see a corpse -on the way, and looked at the patient, the sick person would immediately grow worse -and would die shortly thereafter. For this reason it was customary to hang up a skin -or a blanket so that the patient should not by any chance see such a person. -</p> -<p>It is said that medicine similar to this ancient bird medicine could be made, but -no one knows how to make corn grow without seed corn. -</p> -<p>When this Nikahnegaah was taken, the smell of burning or broiling meat had a bad effect -on its virtues. During her catamenial periods a woman was not permitted to look at -a person who had taken this medicine; if she did so he would surely die. Hence it -was a standing rule that a patient who had taken this medicine should <span class="pageNum" id="pb492">[<a href="#pb492">492</a>]</span>not be seen by any one for four days except the person who was caring for him. -</p> -<p>When a person who was ill desired to try this medicine, he or some friend was required -to give a handful of native tobacco and some other small present to the person who -had the medicine. The hochinagen could do what he pleased with the presents. The hochinagen -would cast into the fire a piece of the tobacco, at the same time saying to the medicine, -which he then held in his hand, “Take a smell of this tobacco, for I am about to make -use of you.” Then he would visit the sick man, and taking a small vessel he would -go to a running stream, and after making an offering of tobacco to it in the name -of the patient, he would dip up the water with the current, not against it. He took -what water he could dip up in this manner. -</p> -<p>If the sick man was not very ill, this one dose would cure him; but if he was very -ill other hochinagen who have this same kind of medicine must come to assist in the -cure. They must cook a kettle of white beans for themselves and the singers who come -to sing that night; they would also give strength to the medicine by the burning of -tobacco as directed by the birds. -</p> -<p>The first sentence of the song is “Now, this is the medicine to be taken.” When the -medicine is swallowed the words are, “Now, let it begin to work over all his body.” -</p> -<p>If the patient recovered his health he must celebrate the event by preparing a feast, -the chief dish of which must be a great kettle of hulled corn seasoned with meat or -venison cut into small pieces. -</p> -<p>The hochinagen who gave him the medicine must come to sing and dance in honor of the -medicine through whose aid they were enabled to cure the patient. Some of the sentences -employed in the songs are: “The spirits have come and they have cured the ill person”; -“We now dismiss them with thanksgiving”; and then they sing the songs employed when -preparing the medicine, of which some of the sentences are: “I have been to the place -of the plant”; “I have been to the mountain”; “I have been at the falls”; “I have -been beyond the clouds”; etc. After recess they use: “Now we have assembled where -the tobacco is”; “Now they meet together, say the ducks”; “Now the deer with two prongs -say, ‘We have assembled,’ ” and similar lines. Only hochinagen may sing at this feast. -<span class="pageNum" id="pb493">[<a href="#pb493">493</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd30e7725"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd30e7725src">1</a></span> Small-dose medicine. <a class="fnarrow" href="#xd30e7725src" title="Return to note 1 in text.">↑</a></p> -</div> -</div> -</div> -</div> -</div> -<div class="div0 part"> -<h2 class="main">SENECA FICTION, LEGENDS, AND MYTHS</h2> -<h2 class="sub">Part 2</h2> -<p class="first">Seneca material collected by J. N. B. HEWITT in native text, in 1896, on Cattaraugus -Reservation, New York, and translated by him, with two texts with interlinear translations<span class="corr" title="Not in source">.</span> -<span class="pageNum" id="pb495">[<a href="#pb495">495</a>]</span></p> -<div class="div1 chapter"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="super">SENECA FICTION, LEGENDS, AND MYTHS</h2> -</div> -<div class="divBody"> -<div id="s108" class="div2 section"><span class="pageNum">[<a href="#xd30e1544">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">108.</span> <span class="sc">The Legend of Hayanowe</span> (“<span class="sc">He-the-Fleet-footed</span>”)</h3> -</div> -<div class="divBody"> -<p class="first">Once there dwelt together in a lodge in a village two brothers. The time of the story -is autumn. -</p> -<p>It so happened that the elder brother said to the younger, “Now, let us go to the -forest to hunt deer.” The younger answered, “So be it. We will take our blowguns.” -But the elder said: “As for me, I will not take a blowgun. I will make use of a tomahawk -and a knife, for the reason that I am very fleet-footed.” The younger brother rejoined, -“Let it be so. I am satisfied with what you suggest,” adding, “Come, now! let us start -for the forest.” -</p> -<p>So they started for their destination in a distant forest. They encamped on the way -three nights before they reached the rendezvous where they knew game animals abounded. -Then they erected at once a temporary shelter for their camp. -</p> -<p>In the morning the elder said, “Now, early in the day we must go out to do our hunting.” -But the younger brother replied, “You must follow me around in the forest, and then -you will see how fleet I am on the course.” Then the two started out from their camp -to hunt. Carrying only a tomahawk and a hunting knife, the younger brother took the -lead, while the elder brother followed him, as requested. Just before starting from -their lodge the younger brother said to the elder: “Do not take a blowgun with you, -for just as soon as I kill anything you must bring it back to our camp.” -</p> -<p>Having gone into the forest some distance, they finally saw a large herd of deer, -which at once fled from them, whereupon, then, the younger brother said: “Whenever -I kill one I will call out in a loud voice, <i>ʻam, ʻam</i>.” So saying, with loud shouts he pursued the deer into the forest, and by the time -the sun marked midday he had overtaken and killed six deer, on account of his great -fleetness of foot. Then the two brothers rested from hunting for the day. -</p> -<p>When they had retired to their camp, the elder, addressing his younger brother, said, -“Do not ever say that you are fleet of foot, because that quality is an essential -of your character.” But the hot-headed younger brother answered, “I am fleet-footed, -anyway.” <span class="pageNum" id="pb496">[<a href="#pb496">496</a>]</span>At this the elder brother scolded him, saying, “Do not ever say that again, because -something sinister will happen to us owing to that.” But the younger, heedless of -the advice, rejoined: “Let it be so then. I shall match myself, however, with anything, -be it an animal or a human being; it matters not what it may be.” -</p> -<p>When night came they lay down to sleep. In the morning, after their morning meal, -the two again went forth to hunt. After a long tramp they reached a place in which -they saw many deer. At once the younger brother began to shout loudly in order to -frighten the deer, so that they would run away from him, and he would have the opportunity -of overtaking them. Hearing his outcries, the deer fled from him, and the youth pursued -them. By midday he had overtaken and killed six deer. -</p> -<p>As he was returning to his camp, he was surprised to hear the voice of a man speaking -to him, saying, “Verily, is it not you who are fleet of foot and swift on the course?” -Looking around, the now frightened youth saw at one side an opening—a roadway, as -it were, through the forest—and standing in this roadway at some distance he saw a -man, or what he took to be a man, gazing at him. Boastingly the youth replied, “It -is certainly true that I am fleet-footed.” Then the strange man, or what the youth -took to be a man, said: “I will run a race with you. You keep saying at all times -and places that there is no one able to outfoot you, so let us make an agreement to -run a race with certain conditions tomorrow. At midday we shall meet here in this -place; right here. And we will agree to wager our lives on the issue of the race. -One of the conditions of the race must be that I shall follow you for two days. When -we start let us be as far apart as we are now—the distance from the spot where you -are standing to this place where I stand. You shall choose the direction that we shall -take in the race, whether we shall camp for the night, or not. When you decide that -we shall camp for the night, you must say, ‘We will camp for the night’; and where -you stop you shall make a mark from which you shall start in the morning, and then -you can go aside to camp for the night. And there you may kindle a fire and prepare -any food that you may have with you (said sneeringly).” -</p> -<p>Then the youth who was swift of foot answered: “I agree to your proposition, and if -at the end of two days you do not overtake me, then I shall pursue you.” -</p> -<p>Then the strange man rejoined, “We have now come to an agreement on this matter, and -you must tell your elder brother of it.” The fleet-footed youth replied, “Let it be -so; I will tell it to my elder brother.” Thereupon the strange man admonished the -youth, saying, “You must not fail in the least to be here just at midday tomorrow, -and we shall stand here again.” Then the youth, answering, said, “So <span class="pageNum" id="pb497">[<a href="#pb497">497</a>]</span>let it be,” and he started for the place where stood the temporary camp of his elder -brother and himself. -</p> -<p>When he arrived there he found his brother at home. As soon as his elder brother looked -at him he said, “You look very dejected; possibly you are ill.” The younger brother -said: “I am not at all ill. Perhaps the reason why I am looking as I do is that I -saw a strange man, who said to me, ‘Are you the person who keeps on saying “I am swift -of foot?” ’ I replied that I am the person. Thereupon the stranger said, ‘I will run -you a race just to test your words. So tomorrow when the sun will be at midday here -in this very place you and I must again stand, and from this place you and I must -start.’ Moreover, he told me that I must inform you, my elder brother. So I have now -informed you.” And he continued to sit with his head bowed as if in deep trouble. -</p> -<p>Then the elder brother said: “Oh! my younger brother, you and I are brothers, and -we are about to die because of your doing that which I have frequently forbidden you -doing, namely, your continually saying, ‘I am fleet-footed.’ I kept saying to you -that your talking thus would bring us misfortune. Now that form of talking has this -day severed our minds one from the other.” Thereupon the elder brother began to shed -tears of bitter grief, saying between paroxysms of weeping: “Perhaps that thing with -which you have made an agreement to run a foot race with your life as a wager is not -at all a human being. Verily, no one knows of what abominable species of monsters -it comes.” -</p> -<p>Seemingly undismayed, the younger brother replied, “Oh! my elder brother, now you -must make me two pairs of moccasins, and I shall take with me also two ears of parched -corn, which I shall place in my bosom.” So the elder brother sat up the entire night -to make the two pairs of moccasins which his younger brother required in his race -on the morrow. -</p> -<p>In the morning the two brothers conversed together. The elder said: “When you start -away I shall go to notify our friends in their encampment; for perhaps the person -with whom you are to run a foot race is not a human being. Perhaps, too, you are about -to die, so you and I may be now talking together for the last time.” Then they parted -there. -</p> -<p>The younger brother went to the place where he had agreed to be at midday for the -beginning of the two days’ foot race. In due time he arrived at the spot, and he was -surprised to see standing there the strange man who had challenged him to the race, -and who now addressing him said, “Now, truly, you have arrived on time.” In reply -Hayanowe (“He-the-Fleet-footed”) said, “I have arrived all right, and I am ready for -the race.” To this the stranger answered, <span class="pageNum" id="pb498">[<a href="#pb498">498</a>]</span>“Come, now, which way shall we go?” The youth then said, “So let it be. We will go -toward the east—toward the sunrise.” The strange man replied, “Come on then. Get ready; -and when you are ready you must say, ‘Come now; I am ready.’ ” -</p> -<p>In a short time the youth said, “Come on now; I am ready.” Then the two started on -a run. The youth Hayanowe struck a steady gait. When the sun was at the meridian, -and again when it was midway between noon and sunset, the strange man urged his youthful -competitor, saying, “Exert yourself, my friend.” These admonitions caused the youth -some perturbations of spirit; he even feared for his life; so he put forth his topmost -speed and ran swiftly until nearly sunset, when the standing trees gave out loud sounds, -which seemed to come as the result of a force which struck them hard. Thereupon the -youth heard the strange man shout to him, “Exert yourself, my friend; I will overtake -you indeed.” -</p> -<p>Then it became night, and the youth, remembering one of the provisions of his agreement -with the stranger, although he somewhat doubted the stranger’s sincerity in making -it, said in a loud voice, “Let us two camp for the night, as we have agreed to do.” -The stranger replied, “So be it. Have you marked the end of your run for the day, -too?” The youth answered, “I have marked it, indeed.” To this the stranger rejoined, -“So be it. You may eat your food now, and so will I. You also must kindle a fire if -you need it.” So the youth kindled a fire, and so the strange man did likewise. The -youth could plainly see the fire of the stranger, for it was not far away at all, -indicating that his opponent was close at his heels in the race. He then took out -his parched corn and ate it, after warming it at the fire. Hayanowe was ill at ease, -for he fully realized that he had unexpectedly met his match, perhaps more than his -match. While he was eating his parched corn the strange man said to him, “In the morning, -just as soon as you are ready to take up the race again, you must say aloud, ‘I have -now taken my stand on the scratch.<span class="corr" id="xd30e7804" title="Not in source">’</span>” The youth, answering him, said, “Let it be as you say.” But he could not sleep during -the entire night. He spent the time in devising some plan by which he might win the -race from the unknown stranger, whether man or beast. He thought of many things, finally -deciding that he would choose deep thickets as the course of the race, to see whether -they would not retard the fleetness of his antagonist. -</p> -<p>The next morning very early he made his usual preparations and then went to the scratch. -Standing there, he shouted to his antagonist, “I am now ready.” The stranger answered, -“So be it. And you must also say as you start, ‘Come now.’ ” The young man, giving -the required verbal notice of his start, leaped forward with a bound, as did his antagonist -and challenger. -<span class="pageNum" id="pb499">[<a href="#pb499">499</a>]</span></p> -<p>The youth exerted himself to the utmost, indeed, running at his topmost speed. Finally -he came to a dense thicket, which was large in extent, which he entered at once. Stopping -for a moment, he listened intently for sounds made by his pursuer. It was not long -before he heard the sounds in the distance made by the stranger as he, too, entered -the thicket. The crackling of sticks and boughs sounded to him as if the object pursuing -him possessed great weight and strength. -</p> -<p>In resuming his race for life, the youth said in his mind: “So now it is again my -turn to flee. I shall go back to the place where abide my kinsfolk and my elder brother.” -He then changed his course from the east to the southwest. Running at top speed, he -came to a mountain, which he ascended and passed over. Then, not knowing whether his -challenger was still on his track, he listened for any sounds which might indicate -that he was being pursued. He had not been standing there long when he heard the voice -of his pursuer in the distance say, “Exert yourself, my friend.” Again the youth put -forth all his power, running as swiftly as it was possible for him to do. He was directing -his course for the place where abode his kinsfolk and his elder brother, for he had -repassed their temporary camp in the forest, but his brother had already fled. So -he kept on thinking, “He has gone back to the place where dwell my kinsfolk.” Having -arrived there, he found that they, too, had left their settlement, because his dear -elder brother had informed them of the conditions of the foot race, whereupon they -decided at once that their kinsman’s antagonist was not a human being. They had fled -because the elder brother had said: “We shall all die if we remain here. I really -do not know what kind of a being it is that has challenged my younger brother to this -foot race. Come, then, let us flee from here.” -</p> -<p>The youth, surmising where they had gone in their distress, followed a course which -would take him to their asylum. While he was running he was greatly surprised to find -a woman lying in his path. Stopping a moment, he asked, “What is the matter with you?” -She replied, “I was ill when they decided to flee, so they built a cradle in which -to bear me along with them. They bore me along in it. Finally I said, ‘Put me down -here in this place, because I am ill in the manner of all women.’<a href="#n404" id="n404src" class="noteRef">404</a> I will die here. Not having any women to bear me, I was left by them here. And you -must beware for I am still ill in the manner of all women, and I am very, very ill -thereby.” -</p> -<p>The youth, answering, said, “So be it. Right here you and I are about to die. There -is coming behind me an animal, and I do not know what it is or what it looks like. -And I do not know whether we shall be aided by what I am about to suggest.” Then he -came <span class="pageNum" id="pb500">[<a href="#pb500">500</a>]</span>forward from the direction he had come and <span lang="la">corpus ejus (mulieris) ille ita convertit ut pedes ad animal appropinquans spectarent; -eoque tempore cruribus mulieris expansis omnibusque vestimentis ab ea sublatis corpus -ejus sanguine mentruo opertum vidit</span>. Then He-the-Fleet-footed said to her, “Now, you must remain perfectly quiet; do -not move under any circumstances.” So saying, he concealed himself behind a large -tree near by, behind which he awaited developments. -</p> -<p>Looking back to the spot where the woman lay, he heard the sounds, <i>Woqʹ, woqʹ, woqʹ</i>, approaching nearer and nearer and resounding very loud. While looking back to see -what was in pursuit of him, he saw at last an animal following his tracks on the run. -It was very large, without a tail, and it had no hair on its body; there were only -a few bristles, which stood along the center of its back. -</p> -<p>It came up to the place where the woman lay and it stopped there [<span lang="la">tum se gessit tamquam si aliquid insoliti odoraretur, cruoremque circa corpus mulieris -concretum intuitum est. Jam brevi tempore corpus animalis tamquam frigore tremuit, -iterumque sanguinem odorans</span>]; its body again quivered violently, and the great creature became nauseated. It -vomited a great quantity of blood, and in a short time fell over dead, and its feet -resounded on the ground. -</p> -<p>The youth, who watched these things from his position behind the great tree, now went -to the place where the animal lay; when he placed his foot on the body the entire -carcass moved to and fro, showing that the beast was dead. Then the boy removed the -woman to a spot some distance from the place where she first lay, saying to her for -her comfort, “Lie here a while. I will pursue our kinsfolk to learn whither they have -gone.” Thereupon he started on the trail with great fleetness of foot. He had not -followed the trail very far when he overtook them; they were in large number, and -among them was his elder brother. Coming up to them, he said, “You must all turn back -to see what kind of an animal it was against which I ran the foot race.” -</p> -<p>So all the people turned back, going directly to the place where they had left the -woman who was ill. When they reached the spot the ancients held a council and, after -carefully examining the animal, said, “This is what is called Yăʼgwaiʻhē.<a href="#n405" id="n405src" class="noteRef">405</a> It is this thing which you overcame in the foot race, the conditions of which have -now been fulfilled. You two wagered your heads on the issue of the trial of speed. -So, then, we will now kindle a huge fire. Let each one bring a piece of dry fuel.” -So, going out into the neighboring forest, each brought back a piece of dry wood; -with this wood they kindled a great fire. As soon as the fire had become very large -they cast into it the body of this animal, and then they threw <span class="pageNum" id="pb501">[<a href="#pb501">501</a>]</span>dry wood on the top of the body, causing the fire to burn fiercely. When the fire -died down only a few charred bones were left of the huge animal. Then the eldest man -of the assembly said: “Let each one take a portion of these bones and make of it a -fetish (<i>otcinăʻkĕⁿʼʹdăʼ</i>) for hunting some kind of game animal, which he must name; this fetish will give -him the power to kill easily the animal thus named.” So each of the assembly did as -the hochinagen had directed. One would take up a fragment saying, “I will employ this -for hunting the bear.” Another would say, “I will make use of this in hunting deer.” -A third person, “I will employ this for hunting raccoons.” A fourth, “I will use this -for hunting the otter.” A fifth, “I will use this for fishing for sturgeon.” A sixth -person, “I will make use of this for trapping minks.” A seventh, “I will employ this -for hunting the raven.” An eighth, “I will use this for hunting women (i.e., for winning -the favors of the women).” Lastly, some vulgar, worthless persons would say that they -would employ the bones for various filthy functions of the body. -</p> -<p>Then placing on a pack-cradle for carrying wounded persons the woman who was ill, -they started for their homes, where they arrived safe. This is the end of the story -of Hayanowe. -</p> -</div> -</div> -<div id="s109" class="div2 section"><span class="pageNum">[<a href="#xd30e1553">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">109.</span> <span class="sc">Oñgweʻ Hañgesʹʻhäʼ and Gajihsondis</span> (<span class="sc">Skin-of-Man and Spike-Hitter</span><a href="#n406" id="n406src" class="noteRef">406</a>)</h3> -</div> -<div class="divBody"> -<p class="first">In former times an uncle and his nephew dwelt together in a lodge. The name of the -old man was Oñgwe Hañgesha and that of his nephew Gajihsondis. -</p> -<p>It was the custom of the uncle when he left to be absent some time to fasten his nephew -securely in the lodge. He was also in the habit of giving to his nephew the foot of -a bear, with these instructions: “You must remain in here quietly, and you must continue -to shoot at the bear’s foot. Whenever you hit the foot you shall say aloud, ‘Gajihsondis,’ -but if it so happen that you do not hit the foot, you shall not say that name. So -you must keep at this business during the entire day, but whenever you become hungry -you must eat food which you know is here ready for you to eat. Just as soon as you -have finished your meal, then you must again begin to shoot at the bear’s foot; you -must not stop in this task, but must continue to shoot at the bear’s foot without -ceasing.” -</p> -<p>So the little nephew did as his uncle had instructed him to do, and whenever he was -fortunate enough to hit the bear’s foot he would exclaim loudly, “Wagajihsondis!” -</p> -<p>At last the nephew began to wonder what his uncle ate, for he had never seen him eating -anything. So Gajihsondis finally decided <span class="pageNum" id="pb502">[<a href="#pb502">502</a>]</span>to watch the old man and to continue doing so during the approaching night, as the -young boy had concluded that his uncle ate his meals at night. The boy mused to himself, -saying, “Tonight I will watch my uncle during the whole time.” -</p> -<p>So in the evening, when Gajihsondis lay down for the night, he wrapped himself up -in an old piece of skin; he lay on one side of the fire and his uncle on the other. -There was a rent in the skin covering of Gajihsondis, probably a hole which he had -made in it for the occasion, and through this he peered as he watched his uncle. This -hole in the skin was very, very small. The boy did not sleep, but kept a watch on -his uncle to learn on what the latter fed to sustain life, for they two had never -taken a meal together. -</p> -<p>At midnight, possibly a little past that time, the small boy, who was on the watch, -was surprised to see his uncle blow with great force on the fire in the fireplace.<a href="#n407" id="n407src" class="noteRef">407</a> At once sparks shot up from the fire, some of which fell on the boy as he lay there. -But the little hero kept quite still, although his uncle, in order to see whether -the boy was awake, said, “<i>Gwēʹʻ</i>, my nephew, you will burn; look out!” But still the boy kept still. Then, after the -lapse of a long time, the uncle arose and while watching the seemingly sleeping boy, -drew from beneath his couch a bark case, such as was in use in the early times. He -took therefrom a small kettle and from the kettle something which the watching boy -did not recognize. The old man hung the kettle over the fire, and then he again blew -on the fire and the flames began to burn briskly; and he kept on blowing the fire -until it had become hot enough to cook a meal. He had placed water in the kettle when -he set it over the fire—just the right amount for his purpose. Then the old man began -to scrape some object and permitted the scrapings to fall into the kettle. The old -man was acting just as one would have acted while making chestnut mush. All the time -he was being watched by his nephew, who was called “Gajihsondis.” -</p> -<p>When the mush was cooked the old man removed the kettle from the fire and set it aside, -and then he took out what he had cooked in a bark dish and began to eat. When he had -finished his meal, he blew on the kettle and it began at once to grow small in size; -then, blowing on it a second time, the kettle became as small as it was at first, -which was very, very small. When it had returned to its normal size the old man wrapped -it up in something which the watching nephew did not recognize, but before doing so -he placed in the kettle the something out of which he had made the mush which he had -just eaten. Then he again drew out the bark case from beneath his couch and replaced -therein the kettle and its contents. Having done this, he pushed the case back into -its hiding place. Thereupon the old man lay down again. His nephew had observed him -carefully <span class="pageNum" id="pb503">[<a href="#pb503">503</a>]</span>in all that he had done—this for the first time since they two had lived together, -and while the boy was growing up. -</p> -<p>The morning after this episode the old man made his usual preparations for going out -to hunt, and said to his nephew, “You must eat whenever you get hungry.” He repeated -this saying often. -</p> -<p>Then the boy began to sport, as he had been instructed to do by his uncle. Wherever -he threw the bear’s foot he would attempt to hit it by shooting at it. Throwing it -here, he would shoot at it, and throwing it there, he would shoot at it. When he hit -it he would exclaim loudly “Gajihsondis,” as he had been told to do. -</p> -<p>When it was the usual time for the uncle to return from his hunting trip, the boy -would say to himself, “My uncle will soon be back now.” So one day the youth said, -“I believe I will prepare food for my uncle against the time of his return.” Going -at once to his uncle’s couch, he drew from under it the bark case and took therefrom -the kettle, which was very small in size, and also an insignificant looking object -contained in the latter, which his uncle had scraped down to about one-half its original -size. -</p> -<p>Next the lad blew on the kettle to increase its size, as he had seen his uncle do, -and after it had become sufficiently large he put water into it and set it over the -fire, musing to himself, “So be it. I will now prepare food for my uncle, for he soon -will return very hungry.<span class="corr" id="xd30e7882" title="Not in source">”</span> The lad now blew on the kettle the second time, whereupon it increased slightly only -in size; so he continued to blow on it until finally it was large enough to suit him, -when he said, “It is now large enough.” -</p> -<p>Then he began to scrape into the kettle from the small object, but soon he exclaimed, -“Oh, pshaw! it is not enough. I will scrape it all into the kettle.” Having done this -he said, “Perhaps this food is abundant in the place whence he obtains it, so I have -used it all.” As he began to stir it briskly, using a paddle for the purpose, the -mush commenced to boil with great violence. At last, realizing that the mush was rapidly -increasing in quantity in the kettle, the boy merely kept on stirring it. As soon -as he began to blow on it to cool it, the mush increased still more rapidly in bulk. -While he continued to stir and blow on the mush, it began to overflow and to fill -the room around the fire. Still he kept on as before (not realizing the effect of -his blowing), until at last he had to run over the couches at the side of the room -in his anxiety to stir the mush, for he was now thoroughly frightened at what he had -done. As he again blew on the mush flowing from the kettle it still continued to increase -in quantity until finally he was driven from the room by the great mass, and had to -climb upon the roof of the lodge. Here he ran around while he vigorously stirred the -mush, which, with the kettle, entirely filled the lodge. -<span class="pageNum" id="pb504">[<a href="#pb504">504</a>]</span></p> -<p>Suddenly he noticed his uncle approaching in great haste, anxiously looking up at -the lodge, for he saw his nephew Gajihsondis running around on the roof. When the -uncle reached the doorway, which, as was the custom in those times, was closed by -two pieces of bark, he found these ajar, for the inside of the lodge was, as already -said, filled with the mush and kettle. The uncle began to blow on the mush, whereupon -it at once diminished in quantity, and after he had blown on it many times it was -reduced to small bulk. -</p> -<p>The nephew still stood on the roof of the lodge, greatly frightened. The uncle said -to him, “Come, now, Gajihsondis, get down from there.” At this the nephew descended -from the roof and reentered the lodge. Thereupon his uncle said, “Now you have killed -me. I did not think that you would do this, although fear that you might is the reason -why I never permitted you to see me prepare my food, because you have no sense.” Then -covering himself with a skin robe, he lay down, adding: “So I shall die here. I do -not know that there is anything left for me to eat. Hunger will kill me, and you have -brought this about by your acts.” Having said this he covered himself up completely. -</p> -<p>Thereupon the boy arose and standing beside the couch of his uncle, said beseechingly, -“Oh, my uncle! my mother’s brother, only have pity on me. But tell me where the place -is in which abounds that on which you live?” The old uncle replied commiseratingly: -“It is no use for me to tell you. You are not able to go to obtain it, on account -of the great difficulties along the path; there are all manner of discouraging perils -along the way, for all manner of demoniac creatures lay in ambush along the path.<a href="#n408" id="n408src" class="noteRef">408</a> And so for these reasons I think you are unable to undertake the task of trying to -get me more of my food.” The boy simply asked, “What is the name of the substance -you eat?” “It is called Chestnut. Far from here it is planted by personages, beastlike -in appearance, which are full of evil magic power or <i>otkon</i> in their actions.” “Oh, mother’s brother! it is needful for you to tell me the direction -that the path takes going to that place,” said the lad. The uncle answered, “It is -impossible for you to do anything in that direction; you are powerless. You can not -make the attempt and live.” Then after some reflection he added, “The path leads directly -west from here.” To this the boy Gajihsondis answered: “I will make the attempt. I -will start, and I will get this thing called Chestnut that you are in the habit of -eating. So now I go. I have fastened together two limbs. You must look at these from -time to time. Whenever they break apart, you will know that I have had ill luck away -from here; that probably I shall be killed by them. So only keep a watch on this thing, -and if it chance that they do not break apart, you may expect me to return after the -<span class="pageNum" id="pb505">[<a href="#pb505">505</a>]</span>lapse of some time, bringing chestnuts.” So saying, the boy started on his journey. -</p> -<p>After going some distance he found a very narrow path which led directly westward, -and remarked, “This is perhaps the path indicated by my uncle.” Finally he started -to run, when all at once he heard sounds seemingly made by a rattle. Keeping on, at -last he came to the place whence the sounds proceeded. There he found two huge rattlesnakes, -one on each side of the path, blocking it in such manner that he could not pass. Going -aside, he killed a large number of chipmunks, which he bound into two equal bundles. -Returning to the place where the two rattlesnakes were on guard, he said to them, -“You two seem to be in need of food, and so I think that you two would like to eat -these things.” With these words he threw a bundle of chipmunks to each of the rattlesnakes, -which they ate. -</p> -<p>After the two rattlesnakes had devoured the chipmunks the boy said to them in a commanding -tone: “You two must withdraw from this place, for, you know, you are slaves, indeed; -you must go from place to place to hunt for your food, for this is always pleasant; -and He who gave faculties to our bodies did not intend that anyone should be held -in bondage.” Thereupon the two rattlesnakes withdrew and went aside from that place; -thus were they freed from their bondage to sorcerers. -</p> -<p>Then the boy left on a very swift run, carrying only his bow and arrows. Again, after -having gone a long distance, he heard sounds in the distance. Having reached the place -whence came the sounds, he was surprised to find there a great bear just beside the -path, and, looking on the other side of the path, he saw another of equal size and -ferocity; they were in ambush and barred the passage of the path. The noises that -he had heard were made by the tusks of these animals, which projected far from their -jaws and could be heard at a long distance, thus—<i lang="see">dūʼ, dūʼ, dūʼ, dūʼ</i>. -</p> -<p>Then the boy, taking his bow and arrows, went aside to hunt. He killed two fawns, -one of which he threw to the one bear, and the other to the other bear, in order to -occupy their minds and mouths. He said to these guarding beasts: “It is too bad that -you two are barring the way. One might think you would be glad to eat this food which -I now offer you.” The bears ate what had been given to them and were quiet for the -time being. The youth then gave them this command: “You must withdraw from this place; -what you are now eating is abundant, as is well known; and you must eat this kind -of food regularly hereafter. You shall be free to go and come as you choose, for He -who made our lives did not intend that you should be enslaved by sorcerers and confined -to one place.” The two bears at once fled from the spot, one going in one direction -and the other in another. -<span class="pageNum" id="pb506">[<a href="#pb506">506</a>]</span></p> -<p>Then the boy went on his way. He had not gone very far when he heard other sounds—<i lang="see">dūmʻ, dūmʻ, dūmʻ</i>. He soon came to the place where the sounds were made, and he was indeed frightened, -for then the sounds were fearful in volume and rapidity. He was astonished to see -two great firedragons in ambush, guarding the pathway. Thereupon the boy said, “So -let it be; I will make the attempt.” Running aside, he killed a large deer, and having -dragged the body back to the place where the two firedragons were, he divided it into -two portions. Then saying, “You two are guarding this pathway, and one would think -that you might eat what I am offering you.” He threw a piece to each of them. They -were pleased to get this food, which they ate ravenously; after doing this they were -quiet for the time being. Then the boy again spoke, saying, “You two beings must withdraw -from this place. This is food good to eat; it is called deer meat. You now go to some -other place. You are indeed slaves, are you not? But He who completed our lives did -not intend that anyone should be a slave to a sorcerer.” He ceased speaking, and the -two firedragons fled from the spot, as they had obtained their liberty. -</p> -<p>Now the boy passed on. After having run a long way from his home, he suddenly saw -in the distance openings in the forest, which seemed to indicate that there might -be people dwelling in those places. So he went along slowly and craftily, concealing -himself as much as possible; he arrived at the edge of the clearing, where he stood -for a while. He looked around to learn, if possible, what other antagonists he had -to meet. Suddenly he saw hanging up not far away the skin of a dead woman watching -the pathway. This woman’s skin<a href="#n409" id="n409src" class="noteRef">409</a> was guarding the trees of chestnuts which grew in the clearing into which the boy -had come. In performing this duty the skin kept saying, “I espy (out-eye) you. You -who are a human being, I suppose.” But the boy kept very still, standing at the edge -of the clearing. He saw in the distance a lodge that stood on the farther side of -the clearing, and he saw women going in and coming out of it. Most of these were maidens. -On looking around the boy saw the chestnut trees that grew there, and he noticed that -they bore many burs. He realized at once that within these burs were the chestnuts. -And as he watched he saw some of the chestnuts fall from the trees. -</p> -<p>But while he was thus engrossed he was surprised to hear the woman’s skin begin to -sing, <i lang="see">Giʹ-nu, giʹ-nu, giʹ-nu, giʹ-nu</i>; “I espy a human being,” and then out of the lodge in the distance the boy saw three -women and their mother emerge. The mother, addressing her daughters, exclaimed, “Exert -yourselves, my children! I suppose, now, that some one has come to rob us of our chestnuts.” -The skirts of these women reached to a point just above their knees, and they <span class="pageNum" id="pb507">[<a href="#pb507">507</a>]</span>carried war clubs. They ran toward the place where hung the woman’s skin, which was -guarding their chestnut trees. When they arrived there they found no human being. -Thereupon the old woman angrily said, “Indeed, you have told a falsehood,” and struck -the hanging skin with her war club, and each of her daughters, running up, did likewise. -Then all the women went back to their lodge, and the boy said to himself, “How may -I deceive this woman on the watch?” At last he hit upon a scheme which he thought -would accomplish his purpose. Stripping off a piece of basswood bark as wide as his -person, he removed the outside rough portion of suitable length. Spreading this out -on the ground, he drew thereon with a piece of charcoal the outlines of many kinds -of animals, all true to nature. He then filled the outlines with the animals he had -drawn—the bear, the deer, the wolf, the fox, and the raccoon; in fact, with the forms -of all the animals. -</p> -<p>Then the youth returned to the edge of the clearing, where he again took his stand. -He found the skin of the dead woman still hanging there, watching, looking this way -and that, to detect, if possible, the approach of any stranger. In full readiness -to execute his design, he finally started toward the skin, and, running swiftly, reached -the spot before she was aware of his approach. Seizing it at once, the skin ceased -swinging. Thereupon the boy said to it: “Do not report my taking this pile of chestnuts -away with me. I will pay you for this favor; indeed, I will pay you a very high price; -it is of the value of a man’s life. I will pay you with what is called a wampum belt, -which is made of wampum beads.” Saying this, he gave her what he had made, and she -accepted it. She opened her eyes wide in looking at it, exclaiming, “Oh! it is beautiful,” -for it looked fine to her, and she laughed with delight. Then she said, “So be it; -I will not give the alarm.” Answering, “Do not give the alarm,” he proceeded to take -a bark case of chestnuts which had been left there temporarily. Placing this on his -back by means of a forehead strap, he departed at once. He had not gone very far when -suddenly he heard the voice of the hanging skin of the woman singing, “<i lang="see">Giʹ-nuʻ, giʹ-nuʻ, giʹ-nuʻ</i>; one has closed my mouth with a belt of wampum. <i lang="see">Giʹ-nuʻ</i>; at the edge of the clearing goes the pack of chestnuts.” -</p> -<p>On hearing this, the old woman, the mother of the three women in the distant lodge, -said urgently, “Take courage! Bestir yourselves, my children! I suppose some one has -now robbed us of our chestnuts.” In a moment they rushed out of the lodge and ran -toward the place where the woman’s skin hung swinging to and fro, singing the notes -of alarm. They soon arrived there, and, lo! the skin swung to and fro, gazing intently -at a wampum belt, and saying, “It is of the value of a human life, and by it one closed -my mouth.” The women rushed up, and their mother snatched the so-called belt <span class="pageNum" id="pb508">[<a href="#pb508">508</a>]</span>from her hands, exclaiming: “This is not a wampum belt; it is a piece of bark, and -still you say it is a belt of wampum. You, indeed, have no sense.” And throwing the -piece of bark away she struck the skin of the woman a cruel blow with her war club. -Continuing her rebuke, she said, “It is too true that you have no sense. It is entirely -your fault that one has robbed us of our chestnuts.” Then the woman, looking far away -in the distance, saw the pack, consisting of the case of chestnuts, disappearing in -the forest beyond the edge of the clearing. Then the old woman said: “Come! Let us -pursue him. It is distressing to think that he has robbed us. On the other hand, it -seems that he is a person who has more orenda (magic power) than his uncle Oñgweʻ -Hañgesʹʻhäʼ (“Human Skin”), this Gajihsondis. So, therefore, let us pursue him and -kill him with blows of our war clubs. If, perchance, we may be able to overtake him, -we will surely kill him.” -</p> -<p>It so happened that Gajihsondis heard the footsteps of the women as they drew near -in pursuit of him, and without further ado, he took his pack from his back and laid -it down, and seated himself beside it. -</p> -<p>When the women came close to him on the run, he struck the case of chestnuts with -his arrow, saying: “It seems that I should sing you a song so that you may dance, -because you come in so great anger. It is fine, indeed. The song that I will sing -is pleasant to hear. So, now, you must dance.” -</p> -<p>Then he sang: “One shall not return from the upper side of the sky. One shall not -return from the upper side of the sky. One shall not return from the upper side of -the sky. One shall not rob me of my song (the orenda of my song).” He kept on singing -this song; and the women, the mother and her daughters, danced without ceasing as -they circled around the spot where he was seated; and the mother kept on saying, “Exert -yourselves my children; this is a very fine song.” But Gajihsondis kept on singing, -“On the upper side of the sky, on the upper side of the sky, on the upper side of -the sky, one shall not return thence”; and the women kept on rising in the air. Before -long they had ascended half the height of the tallest trees, and they still danced -on. Then Gajihsondis suddenly ceased his singing, and taking up his pack and slinging -it on his back by the forehead strap, started on homeward leisurely. He had not gone -very far when suddenly he saw the body of a woman falling, followed in quick succession -by the bodies of three other women, all falling, head foremost, to the earth. -</p> -<p>Then the young man started for home, but he stopped along the way to rest at times. -Without further adventure he reached his uncle’s lodge, bearing the bark case full -of chestnuts. On reaching the lodge he called out, “Oh, my uncle! Are you still living?” -<span class="pageNum" id="pb509">[<a href="#pb509">509</a>]</span>The old man, who was indeed feeble, replied: “Alas, my nephew, it can still be said -I am yet alive, my nephew—you who are called Gajihsondis.” His nephew answered: “I -have now returned, and I bring with me what I sought to obtain; I have a large quantity. -So now you can eat again, and now I will prepare mush of chestnuts for you, and you -will again become satisfied with a sufficiency of food, and will recover your health.” -So saying, the young man set to work making a very large quantity of the mush for -his poor old uncle. When it was cooked, he removed the kettle containing it from the -fire and poured the mush on a piece of bark. Then he went to the side of his uncle, -and raising him up and urging him to be of good cheer, fed him the mush, although -his uncle could hardly move. The old man ate the mush, for he was nearly famished; -his privations had reduced his body to a mere skeleton—just skin and bones. He ate -a large quantity before he had enough. He did indeed recover his strength and health. -</p> -<p>Later the old man said to his nephew: “My nephew, I am very thankful indeed that you -were able to accomplish this great task. The only thing I did was to watch the branch, -which was the index of your state and situation. I could only think that you were -still alive. I now again thank you for being able to accomplish this great task. On -my part, I am much delighted with our fortune. -</p> -<p>“Now I am going to ask you by what unheard-of means did you accomplish this great -task.<span class="corr" id="xd30e7948" title="Not in source">”</span> The young man answered: “I, of course, know, but I will tell you only this: That -I have destroyed all those women, possessed of great orenda and moved by evil purposes.” -The uncle said, “So be it. What a wonderful thing this is. You and I will return to -that place.” To this the youth replied: “So let it be,” and then, after making their -usual preparations, they departed. They stopped along the route and finally reached -the spot where the women dwelt who had planted chestnut trees. The only one who was -alive was the skin of the woman which was hung up to swing to and fro and to watch -and to give the alarm should any person make his appearance. -</p> -<p>When they arrived at the empty lodge of the women they unfastened and uncovered the -bark cases containing chestnuts, which the women had stored and guarded from all mankind. -Taking up a handful of the chestnuts, the old man exclaimed in a loud voice: “All -people shall eat this food. Never shall it again be the possession of a single family, -but it shall be for all human beings”; and they scattered the chestnuts in all directions -by handfuls. When they had completed their task they went to the place where the skin -of the woman was swinging to and fro. Arriving there, they took down the skin, and -the old man said to her: “You shall go together with us to our home. You will recover, -indeed, from that awful <span class="pageNum" id="pb510">[<a href="#pb510">510</a>]</span>thing which the women had done to you, and you shall be restored to the likeness of -a living human being.” So saying, he proceeded to rub her entire body with his hands -reenforced by his great orenda (magic power). She soon was restored to her normal -figure and condition, and she again had the appearance of a human being. -</p> -<p>Then the old man, Oñgweʻ Hañgesʹʻhäʼ, said to her and his nephew, “Come now, let us -start for home”; and after making suitable preparations, they departed. They stopped -to camp many places on the way, but in due time they arrived at their home, whereupon -the old man said to his nephew: “We have now returned to our home. You have now also -grown to manhood, and it is a custom that when one attains to manhood, he marries. -Marriage must take place in your case now. You must start on a 10-days’ journey. There -are on the way 10 camping places with fireplaces, which are visible. That is the distance -which you must go. To reach this place you must go eastward, and there you will find -a valley. You must go along the path leading thither. You must summon all your courage -and resolution in undertaking this journey, for along this path there are found all -manner of difficulties and dangers. Along this path you will find one who is called -Sʻhodieʹoⁿskoⁿʼ (the Abuseful Trickster), who continually haunts this pathway. Come, -now! I will dress you for the occasion.” So he anointed him abundantly with sunflower -oil over his entire body. He said to him: “You must take along with you this pouch -of human skin, in which there is a smoking pipe which was the skull of a human being; -and for a lighter there are a flint and a piece of tinder, or punk; and also an awl -and a knife. These are the things this pouch contains, and with these you will provide -for your needs on the way. You must now start. The trees along the way have been blazed, -and you will find the camping places, although it is not certain that they are still -easily discovered. But you must find them, and there you must spend the night. This -you must do for 10 nights, and then your pathway will lead you to the valley. There -you shall find assembled a large concourse of people, and you shall see there also -the home of a woman who has a tall tree, on the top of which are perched mysterious -Hawks (?), three in number, which are her servants and which obey her thaumaturgic -commands; but these are three of her daughters. He who will hit one of these mysterious -birds shall be privileged to marry her youngest daughter, who is a “down-fended”<a href="#n410" id="n410src" class="noteRef">410</a> virgin; that is to say, a noble virgin. So the fortunate one shall marry her. And -so you shall go thither. It is known that in the days that have gone by no one has -hit one of these mysterious birds, although those who shoot at them daily are very -numerous. You it is who will be able to hit the bird. Come, then, now depart. But -perhaps it might be better that another day should break on us together; <span class="pageNum" id="pb511">[<a href="#pb511">511</a>]</span>that you and I should again eat together, for we know that it is very doubtful whether -you shall return in health and peace. All manner of difficulties and dangers fill -the way which you must follow. -</p> -<p>“If it be so that you become a son-in-law, then you must say to your mother-in-law, -‘I shall now smoke my pipe.’ And when you have lighted your pipe you shall inhale -the smoke twice, and your mother-in-law must spread a buckskin on the ground. Then -you shall inhale the smoke only twice and shall expectorate wampum beads thereon. -Together in one place you and I shall eat again and also sleep again.” -</p> -<p>So they spent the night in the lodge together, and in the morning they ate together. -When they had finished their meal the young man said: “I am all ready now. Oh, uncle! -I start now. Put forth, therefore, your orenda (magic power = hope, in modern usage) -that in peace and health you and I may see each other again.” The old uncle answered, -“So let it be as you have said.” The young man replied, “Indeed, you did say that -there are 10 camping sites indicated by signs of fireplaces on the way, and that it -is 10 days’ journey.” So saying, he started on his journey. -</p> -<p>After leaving the lodge the young man ran very swiftly. He had not gone very far, -as he judged, when he was surprised to see the ashes and the dead coals of a former -fire—the signs of a camping place. At this he exclaimed, “Ah! he did not say that -some of the camping places were quite near.” He stopped and thought seriously for -some moments, finally deciding to return to the lodge for further information from -his old uncle. So he ran homeward, going to the place where lived his uncle, his mother’s -brother. On arriving there the uncle said to him, “Well, what has happened to you?” -The young man answered, “I have come to ask you again about my journey. You did not -say that one of the camping places was near by.” The old uncle exclaimed, “<i>Wuʻʹ!</i> Did you go as far as that?” “I went as far as that,” replied the young man. The uncle -answered, “Ho, you are indeed quite immune to the spells of sorcery. These camping -places are all like this one along the way.” The young man replied, “So be it. I will -stop there again. It does not matter, does it, that you and I see daylight together?” -The old man was much discouraged. Daylight came upon them, and they ate their morning -meal together. When they had finished eating, the old man, addressing his nephew, -said, “You shall hereafter be called Oñgweʻ Hañgesʹʻhäʼ. It shall be your custom when -anyone asks you your name to say, Oñgweʻ Hañgesʹʻhäʼ.” The young man answered, “So -be it. I now start,” and he left the lodge of his uncle. -</p> -<p>The youth came to the place marked for the first camping place, but he passed it and -kept on, and thus he did with all the others, until he arrived at the tenth camping -place, although the sun was <span class="pageNum" id="pb512">[<a href="#pb512">512</a>]</span>low in the west when he had reached the first one. At the tenth camping place he saw -that the forest edges were wreathed in long films of dew clouds, and he stopped there -for the night. Quickly arising in the morning, he was startled to hear the voices -of a number of men, who were laughing as they went eastward, and who passed by on -the path. -</p> -<p>The young man got ready and went on. When he reached the pathway he saw that all the -tracks indicated that these persons were going eastward. He continued his journey -along the path in the same direction. Suddenly he saw ahead of him a man, who was -very old in appearance and very, very small in size. Just before overtaking him the -young man decided that this must be Sʻhodieʹoⁿskoⁿʼ, who was in tatters. When the -young man came up with him, the small man exclaimed; “Oh, my nephew! you have overtaken -me, so now you and I will go on together. For all are going in pairs. All those who -are going to the place where the Hawks (?), perched on the woman’s tree, forthtell -for her. I shall follow you, as you can go so much faster than I.” Then Oñgweʻ Hañgesʹʻhäʼ -answered: “It is impossible for me to agree to that proposition. You yourself take -the lead, because I am fleeter than are you.” The only reply the old man made was, -<i>Wuʻʹ</i>, and then they two went on with the old man in the lead. All at once he began to -run. <i>Hohoʻʹ</i>, he ran on ahead. He kept on for a long distance, and then suddenly he turned aside -into the forest. In a short time he began calling, “<i>Hō!</i> come hither, my nephew. I have treed a fisher here, and you must get its skin for -me. Come, come!” he kept on saying; “you must shoot it, too, and this is a good place -to stand when you are about to shoot at it. Come on, come on!” he kept on saying. -Finally, the young man said, “I will shoot it.” Then he went thither and shot at it, -striking it fairly through the heart, and with the arrow still sticking into it the -fisher fell dead to the ground. The old man exclaimed, “Come on! Come this way. I -forbear touching your arrow.” Then Oñgweʻ Hañgesʹʻhäʼ said, “My arrow has lost its -orenda (magic power).” Overhearing this remark, the old man said, “<i>Wuʻʹ</i>. One would think perhaps that he is a sorcerer,” and he then drew out the arrow from -the dead fisher, and carried it to his companion, saying, “I am free from (magical) -taint, you know, and so I can not <i>de-magic-ize</i><a href="#n411" id="n411src" class="noteRef">411</a> your arrow. Here, take it!” -</p> -<p>The young man took the arrow again and they went on to the spot where they would encamp -for the night. When they arrived at the place the sun was low in the west. The old -man said to his nephew, in order to remove any apprehensions from his mind as to his -own good intentions, “I will now skin the fisher and prepare its skin.” At this time -they heard in the distance the sounds of persons laughing. And, they say, these persons -made their several camps there. <span class="pageNum" id="pb513">[<a href="#pb513">513</a>]</span>Then Sʻhodieʹoⁿskoⁿʼ said, “Here let us, for our part, pitch our camp, because when -among people I am much abused because I am quite old.” So Sʻhodieʹoⁿskoⁿʼ and his -companion kindled a fire with fagots and soon had it burning briskly. Each took opposite -sides of the fire and lay down to sleep for the night. -</p> -<p>Some time during the night the crafty Sʻhodieʹoⁿskoⁿʼ sat up and blew the fire up -in such manner that sparks and coals fell all over Oñgweʻ Hañgesʹʻhäʼ as he lay asleep. -But the latter arose suddenly and asked, “Why have you done this unreasonable thing?” -The old man dissimulatingly replied, “Oh! that was probably caused by a gust of wind -driving the sparks over your body.” Then they lay down again. Again, just before the -break of day, the old man once more blew the fire on his seemingly sleeping companion. -Thereupon the latter arose, and taking his bow and flint-pointed arrow, crossed over -the fireplace to the place where his companion was lying. He was surprised to see -him awake, looking at him. The old man deprecatingly said, “Oh, my nephew! you do -not seem to know that you were nearly burned up, as the fire was falling on you; and -you must not think that it was I who did this to you.” Oñgweʻ Hañgesʹʻhäʼ was greatly -astonished at what had happened and said to his companion, “If you do not refrain -from what you are doing it is possible for me to destroy you.” -</p> -<p>When it was nearly daylight sounds were heard in the camp ahead and the occupants -started on their journey; then the two in turn started on their way. They had not -gone very far when they heard sounds in the distance which told them that they had -arrived at the place in which were congregated all the people who were shooting at -the mark. -</p> -<p>Sʻhodieʹoⁿskoⁿʼ and Oñgweʻ Hañgesʹʻhäʼ kept right on their way until they reached -the spot. The nephew did not fear anything. Once on the ground they were quickly made -aware that a tree stood there and that on its top sat a hawk (?) or hawks (?). There -was a large number of people who were engaged in shooting at the prize, seemingly -fastened to the top of the trees, which stood in the dooryard of the old woman who -dwelt in this place; but all failed to hit the mark. A short distance from the place -where the people were engaged in shooting at the mark there stood a lodge, in which -the old woman, the mother of the family, walked to and fro, murmuring, “He who will -hit that thing which is perched on the top of my tree shall marry my youngest daughter.” -She kept on saying this as she went from place to place. Without cessation, day after -day for many days the marksmen kept on shooting at the hawk (?) perched on the top -of the old woman’s tree. Sometimes an arrow would fly very close to the bird, which -would merely flap <span class="pageNum" id="pb514">[<a href="#pb514">514</a>]</span>its wings; at this the assembly would give a loud shout of encouragement. At once -the old woman would come forth on the run and would ask anxiously, “Who is it that -hit the mark? Who is it that is my son-in-law?” But the people would reply, “It is -not true that one has hit it. No one has done so.” Then she would return to her lodge -somewhat disappointed. -</p> -<p>Now the people began to say among themselves, “Oñgweʻ Hañgesʹʻhäʼ has arrived, and -he is immune (from the influence of hostile orenda).” Then he said to the assembly, -“Now it is my turn to shoot. It is not certain what will take place when I shoot. -You will see what happens.” He strung his bow, and all the people became quiet and -attentive as they watched him. Assuming a suitable position and taking aim, the young -man drew his arrow to the very point and then let it fly. Without a hitch, the arrow -struck fairly in the center of the bird’s body, causing the bird to fall over on the -opposite of the tree, whence, with wings feebly flapping, it fell to the ground. At -this the assembly broke out in a loud shout of applause—so loud that one would think -the sound struck the heavens. The old woman came up on the run, anxiously asking, -“Who is he that has become my son-in-law?” All the people rushed forward to the place -where lay the bird with the arrow still sticking in its body. -</p> -<p>It so happened that one of the marksmen would run up and attempt to withdraw the arrow, -but would fail,<a href="#n412" id="n412src" class="noteRef">412</a> and then another, and then another; but they all failed. Again Godwĕñniăʹʻdănĭʻ, -coming up, said, “Who has become my son-in-law?” As the marksmen failed to withdraw -the arrow, she continued, “He who shall be able to withdraw the arrow shall be my -son-in-law.” Just then Oñgweʻ Hañgesʹʻhäʼ came up, saying, “All stand back. This is -my arrow.” The people drew back, and he walked up to the bird and, as he walked along, -he drew out the arrow. Then the old woman said, “Oñgweʻ Hañgesʹʻhäʼ has become my -son-in-law,” and, taking him by the arm, she led him back to her lodge. Then the people -dispersed in all directions. Then the old woman and her companion reached her lodge, -in one side of which was a sort of apartment occupied by her daughter, who was born -with a caul, and hence was regarded as of noble birth. The epithet applied to such -maidens and young men is “down fended.” The old woman, leading the young man into -this apartment, said to her daughter, “This man has become my son-in-law. He is called -Oñgweʻ Hañgesʹʻhäʼ, and he is immune from enchantment.” -</p> -<p>The young man then took up his abode in his wife’s family. <i>Hō!</i> He remained there for a long time. Then he said, “I shall go on a hunt,” and Oñgweʻ -Hañgesʹʻhäʼ said to his three brothers-in-law, <span class="pageNum" id="pb515">[<a href="#pb515">515</a>]</span>“Come with me to hunt.” Having accepted his invitation, they started on their hunting -trip, but they had not gone very far when they were surprised by a small herd of deer, -which fled from them. Then the young bridegroom said to his brothers-in-law, “Remain -here, and I alone will pursue them from place to place.” In a short time he shot at -one and hit it, and it fell. Then, following the remaining deer, he killed them one -by one. Thereupon he stopped, and hailing his brothers-in-law, said to them, “Come -hither, my brothers-in-law, and let us dress these deer.” So they went to him and -took part in the skinning of the deer. When they had finished dressing the carcasses -they began at once to pack the pelts and the venison into suitable bundles in such -manner as was customary in the early time. When they were all ready they bore these -bundles on their backs by means of the forehead strap—the usual and the most convenient -method of carrying heavy burdens; and they started for their home with Oñgweʻ Hañgesʹʻhäʼ -in the lead. -</p> -<p>Having arrived at their lodge, they laid their packs of venison and pelts at the feet -of their mother, who wept for the great joy she had in receiving so much venison, -saying: “I am very thankful to my son-in-law for this bounty, and on my part I will -fulfill my duty in providing the feast of the ‘eat-all-up,’<a href="#n413" id="n413src" class="noteRef">413</a> which shall take place tomorrow.” So the next morning they put the kettles over the -fire in the early dawn, and the daughters set to work industriously to prepare food -for the approaching feast. Suddenly the old woman, Godwĕñniăʹʻdănĭʻ, went out of the -lodge and ran through the village, saying to the people: “The feast of eat-all-up -is to be held at my lodge. Let all go directly to the place whence I have come, and -start at once.” This she said as she went through the village, and then she returned -to her own home. Then her daughters and sons removed the kettles from the fire; and -they placed the corn-meal mush and the venison, cooked in pieces, in bark trays and -bowls which they had ready to receive the prepared food. -</p> -<p>Now people began to arrive, and they sat down and became very quiet. At this time -the old woman, the mother of the daughters of the lodge, Godwĕñniăʹʻdănĭʻ said, addressing -the assembly: “Now, you who have come here this day know that the usual custom for -a feast of this kind shall be followed. You who have come in by invitation shall first -eat your shares of the food; and it was for this reason that I desired a feast of -eat-all-up as my thanks offering; and when you have finished eating, then my children -and I will eat. For such is the custom when one marries. Now, then, you must eat. -You must eat up all that is apportioned to you, for this is the reason that this feast -is called the feast of eat-all-up.” -</p> -<p>Thereupon the neighbors began to eat. They ate during the entire day; they ate the -venison; they enjoyed also the corn-meal mush; and <span class="pageNum" id="pb516">[<a href="#pb516">516</a>]</span>they kept saying as they ate, “I am thankful for this food,” each as he felt satisfied. -Thus in time they fulfilled the rites of the feast of eat-up-all, which is usually -given when one is married; they ate up all that had been prepared for them—a good -omen for the newly married couple. Then each went his way home. But there was one -matter which was postponed until the next day. -</p> -<p>The day after the feast of eat-all-up there took place what Oñgweʻ Hañgesʹʻhäʼ had -said would come to pass. He had said, “I crave a smoke, and so very early tomorrow -morning you, my mother-in-law, must again go around and invite your neighbors, telling -them as you go from place to place that your son-in-law is about to take a smoke, -and that he will then disgorge wampum beads.” Godwĕñniăʹʻdănĭʻ, the mother-in-law, -replied with joy, “So let it come to pass,” and she went forth again to issue invitations -to her neighbors, represented by small sticks, saying: “I extend to you hereby an -invitation to come to my lodge. My son-in-law, Oñgweʻ Hañgesʹʻhäʼ, is going to smoke, -and he will then disgorge wampum beads.” So saying, she visited all her neighbors, -and then she returned to her own home. -</p> -<p>Having reached home, she said to her son-in-law, “In a short time the people will -have assembled here.” Shortly after, the people began to come. They seated themselves -in the lodge and became very quiet. Then the old woman, Godwĕñniăʹʻdănĭʻ, placing -a bench or block of wood in the center of the room, called to her son-in-law, “Oh, -my son-in-law, Oñgweʻ Hañgesʹʻhäʼ, come hither.” At this he came forth from the place -wherein the “noble” or “down-fended” maiden lived. Seating himself on the block provided -by his mother-in-law, he threw over his knee the entire skin of a woman,<a href="#n414" id="n414src" class="noteRef">414</a> which still had the head affixed to it; the eyes winked and moved from side to side. -Oñgweʻ Hañgesʹʻhäʼ took from his pouch his pipe and filled it with tobacco. The tobacco -which he used was a mixture of native tobacco, hemlock gum, spicebush bark, and red -willow bark.<a href="#n414a" id="n414asrc" class="noteRef">414a</a> When he placed it in his pipe this mixture emitted a very pleasant odor. -</p> -<p>Then Oñgweʻ Hañgesʹʻhäʼ said to his mother-in-law, “You must spread out here a tanned -buckskin.” So she hastened to obey his instructions and spread a buckskin on the ground -in front of him and between his feet as he sat on the block of wood. In explanation -of what he was about to do, he said: “Oh, my mother-in-law, all the wampum that shall -fall on this buckskin shall belong to you; but the wampum that shall fall away from -this skin shall be for prizes to those of the assembly who may be able to seize it, -for all will struggle to obtain some. This will take place twice, for I will draw -into me the smoke several times. The first time that I draw in the smoke I will disgorge -black wampum beads; but the second time I will disgorge white wampum beads. So the -people may strive to obtain <span class="pageNum" id="pb517">[<a href="#pb517">517</a>]</span>some of the beads which fall away from the buckskin. This is what will take place.” -After a moment’s deliberation he said to the woman’s skin, “Do thou, my human skin, -light my pipe; the fire is yonder.” Thereupon the woman’s skin brought a coal from -the fire and placed it in his pipe while he held it in his mouth. Then he drew in -the smoke with the sound <i>huʻkt</i>, and then he disgorged, saying <i>Hwuʹʼw</i>; and the beads in falling made the sound <i>dāʹ</i>. His mother-in-law took up a large quantity of the beads from the buckskin. But for -those beads which fell away from the buckskin the people struggled among themselves. -In the strife the people created a great noise and uproar, for everyone attempted -to get all that he possibly could. He who was quick was able, of course, to lay hold -of the greatest quantity, and the slowest could obtain but a few of these wampum beads. -Oñgweʻ Hañgesʹʻhäʼ said, “Now this time the wampum beads will be of a black color.” -His mother-in-law, as was the custom on such occasions, spread another buckskin on -the ground. Then he drew in the smoke a second time and at once disgorged wampum beads -which were entirely black in color; some of these fell on the buckskin and some away -from it. As before, the people engaged in a lively contest for the beads which fell -away from the buckskin, thus creating a great uproar. He who was active secured the -most of the beads in these contests. Now Oñgweʻ Hañgesʹʻhäʼ said, “This affair is -over entirely, and all people must return to their homes.” At this all the people -departed from the lodge of Godwĕñniăʹʻdănĭʼ and went to their several homes. -</p> -<p>Things remained thus for a long time and the couple lived quietly together as husband -and wife. One day Oñgweʻ Hañgesʹʻhäʼ said to his mother-in-law: “I am now thinking -that she who lives with me and I will return to the place where my uncle, my mother’s -brother, dwells. I do not know whether or not he is still alive, and for this reason -we two will go back there. Now, my mother-in-law, I am going to tell you what I am -thinking. I am not certain in my mind that you would be willing for me to suggest -that you and my old uncle should mutually care for each other. You two are fine-looking -and are about the same in age and bodily condition. How is it? Will you be willing -to undertake this condition?” To this the mother-in-law answered, “Oh, my son! indeed -your mind and thought suit me well. What you have suggested shall come to pass as -you have said, provided your uncle is still in good health and alive when we shall -arrive at the place where he lives. I will accompany you two home, my daughters will -remain here with my sons and they will not want for anything.” So the next morning -she was fully prepared with food for the journey to the former home of her son-in-law, -and Oñgweʻ Hañgesʹʻhäʼ said to his former companions <span class="pageNum" id="pb518">[<a href="#pb518">518</a>]</span>on his journey homeward, “Let us now return to my home; and we bid you good-by.” So -saying, he bade farewell to his brothers-in-law and sisters-in-law. -</p> -<p>Then they departed on their long journey, and the bridegroom took his wife and his -mother-in-law with him. They encamped on their way homeward many times. As soon as -they arrived near the lodge of the young man’s uncle, Oñgweʻ Hañgesʹʻhäʼ said to his -two companions: “Stop here until I visit the lodge of my home to make a reconnoissance, -for I do not know whether my uncle is yet alive or not. I will return soon.” -</p> -<p>Thereupon he started on the run to his home. Arriving there, he found his uncle eating -his midday meal. The old man quickly arose and seized the young man, saying, “Now -hast thou returned? Is it thou, my nephew? Art thou Oñgweʻ Hañgesʹʻhäʼ?” The nephew -replied, “I it is, Uncle.” “Where is my daughter-in-law?” asked the old man. The nephew -answered, “Oh, my uncle! she and another halted at a place not far from here, while -I came here to make a reconnoissance to learn whether you were still alive or not. -I am married in fact, and what is more than this, I have brought with me my mother-in-law. -They two are very fine-looking women. I have thought very seriously of your age and -also of the age of my mother-in-law, and you two seem suitable in this respect one -for the other. I have already told her that I have thought well of having you two -abide together as husband and wife. Oh, my uncle! I have now said to you what I intended -to say. My mother-in-law is very thankful to me for my kindness in this matter and -for my desire to make you and her happy and contented. Thus have I thought about this -matter. Now will you agree to what I have proposed for your welfare?” Greatly pleased, -the uncle exclaimed, “Oh, my nephew! how thankful I am for your kind effort in my -behalf. Let me dress myself, and you may now bring the woman.” Delighted with the -reception his uncle gave the marital proposal, Oñgweʻ Hañgesʹʻhäʼ ran back to the -place where the two women were anxiously awaiting his return. On arriving there, he -exclaimed: “He lives! He lives and is in the best of health. He is eating. Let us -go to him.” Thereupon they started for the lodge. -</p> -<p>When they reached there they found the old man dressed and ready to receive them. -As they entered the lodge the old man, tapping his couch several times, said gently -to the mother-in-law, “Here you may abide.” She came forward and took her seat beside -him, and Oñgweʻ Hañgesʹʻhäʼ and his wife seated themselves opposite, putting the fireplace -between them as was the custom for families to do in the ancient time. Then the old -man said to his nephew: “I am indeed thankful that you have been able to overcome -difficulties of all kinds along your path to and fro. You have heroically <span class="pageNum" id="pb519">[<a href="#pb519">519</a>]</span>braved all. Now, you must hunt, and mother and daughter shall live in contentment -and peace.” -</p> -<p>So Oñgweʻ Hañgesʹʻhäʼ spent his time in hunting. Day after day he hunted. He knew -well what animals to kill. Thus it came to pass in the ancient time that they dwelt -together in peace and harmony and great contentment. -</p> -<p>This is the end of the tale. -</p> -</div> -</div> -<div id="s110" class="div2 section"><span class="pageNum">[<a href="#xd30e1562">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">110.</span> <span class="sc">Gajihsondis, the Amulet-hitter</span><a href="#n415" id="n415src" class="noteRef">415</a></h3> -</div> -<div class="divBody"> -<p class="first">(A LEGEND OF THE CONTROL OF THE GAME ANIMALS) -</p> -<p>An old man and his grandson, who was very small, lived together in a lodge for a long -time, during which they occupied opposite sides of the fire, as was customary among -their people. The little grandson played by himself on his side of the fire, rolling -about in the dust and ashes. The old man was quite anxious at times about the future -of the boy. -</p> -<p>There came a time when the old man saw the child sitting about in different places -on his side of the fire. Finally the child was surprised to hear the old man say in -no kindly voice: “You will become a pitiable object if you continue in this way, for -you are very small. It is necessary that you should do something to help yourself -and provide yourself what you may need. A bow and arrows are perhaps the first of -your needs.” So saying, the old man started making these for the boy, and when he -had completed this task he went over to the place where the child was rolling about -in the dust. Taking him in his arms, he said, “You must use these in this way,” and -then standing the child on the ground, he said, “You must learn to shoot with these.” -Then, grasping one of the hands of the child, the grandfather placed it on the bow -in the usual position for shooting; then in the other hand he placed an arrow, at -the same time instructing the child how to fit the two together in proper positions -for shooting. Then the old man himself drew the bowstring, telling the little grandson, -“This is the way you must ordinarily do.” In this manner he instructed his grandson -in the art of shooting with a bow and arrow, and the child was not long in learning -how to do it. Again he told him: “That is the way you must continue to do it.” -</p> -<p>Afterward the old man drew forth his bundle of trinkets and treasures, and taking -therefrom the foot of a raccoon he fastened it to a staff, which he set upright a -long distance away, saying to his grandson: “You must shoot at this continually, and -whenever you hit it you must say ‘Gajihsondis.’ This you must say, and I shall then -learn what a good shot you are.” Now the child did indeed follow his grandfather’s -instructions. -<span class="pageNum" id="pb520">[<a href="#pb520">520</a>]</span></p> -<p>Finally the time came when the old man said to his grandson: “I will now free you -from my tutelage and now you must depend on yourself. No matter where you may be you -must keep saying ‘Gajihsondis’ whenever you may hit any object—even this foot of the -raccoon.” Therefore the old man paid no more attention to the welfare of his grandson. -The latter ran around at pleasure for a long time. At last he asked his grandfather -this question: “My grandfather, where are our kinsmen?” In answering him the old man -told his grandson a number of things. Pointing off a long distance he replied: “They -have gone far away to a place where lives a great beast. It is impossible for anyone -to reach this place in seven years.” Without replying the youth kept on playing, as -was his custom. Some time after while at play he arose and, going to his old grandfather, -asked “What is the exact direction of that place whither our kinsmen have gone?” Going -out of the lodge and standing beside the doorway the old man pointed far away straight -toward the place where their relations had gone. He said: “There in that distant place -is a spring of water in which lives the great beast, and in that place all our former -kinsfolk perished.” -</p> -<p>The youth answered, “Now, my grandfather, I will go to that place.” Very early the -next morning, it is said, the youth, taking his bow and arrows, started on his long -journey, saying, “Oh, my grandfather! I start now.” After a while the old man went -out of the lodge, and, standing beside the doorway, said, “<i>Kuʹ</i>; he is indeed going a very long way off. It may be that he will be able to go there.” -With these words the old man reentered the lodge. -</p> -<p>How now with regard to the youth? Starting at a slow running gait, finally he reached -a place which his grandfather had indicated to him, and after going over a mountain -which was on his way he came to a lake, in the middle of which he was surprised to -see floating about a white waterfowl. Taking aim, the youth at once shot at this strange -fowl; the shot went so true that the fowl merely fell on its side dead. Pulling hairs -from his head, the youth spliced them together until he had produced a cord sufficiently -long for his purpose. This he cast out on the lake, and by this means was enabled -to draw the body of the waterfowl to shore. At once he rushed up to the body and fell -upon it. Soon he had prepared it so it could be borne on his back by means of the -forehead strap. Then the youth started for home, and when he arrived at his grandfather’s -lodge he said, “There now. I bring a very large animal.” -</p> -<p>After looking at the body, his grandfather said, in reply: “Oh! this is not the right -thing on which to be avenged.” The youth answered, “So be it, then. I will take it -back to its home, as it seems proper to do.” Having packed the body by means of the -forehead strap, he started for the place whence he had brought the <span class="pageNum" id="pb521">[<a href="#pb521">521</a>]</span>great animal. On arriving at the shore of the lake he cast the animal down on the -ground, saying, “As to you, I shall leave you here, and, furthermore, you must come -to life again.” Then, starting for home, the youth was not long in reaching the lodge -of his grandfather, to whom he said: “I have now released the animal.” He did not -delay in resuming his sports around the lodge, and continued them for a time. -</p> -<p>One day when weary with playing he went up to his old grandfather, with the words, -“Come now, just tell me the exact direction to take to go to the lair of the great -animal of which you have told me such awful things.” The old man replied, “So be it.” -Going out of the lodge he stood there. As soon as he had taken a suitable position -he said to the youth: “Here it is; it is just here. As soon as you start and have -gone quite a distance, then verily you will see that this pathway has the habit of -shrinking back.<a href="#n416" id="n416src" class="noteRef">416</a> This will be taking place continually, and this is the reason that it will require -seven years to reach the place where is the spring which you are seeking. This path -is one, too, of great danger and difficulty, for in that place dwell female beings -which feed on human flesh, and it is they who devoured all the kinsfolk we had.” -</p> -<p>After hearing this and following with his eyes the direction shown by his old grandfather, -the youth started. After the lapse of some time the old man again said, “Let me see -where he is.” Going out of the lodge, he stood looking around for his grandson, whom -he finally saw disappearing in the distance. He mused with himself, saying: “It is -certain, I believe, that he will be able to accomplish the feat of reaching the place -where are the pitfalls set by the eaters of human flesh.” -</p> -<p>When the youth arrived at the spring, he was indeed very thirsty. At once he decided -to inspect the place in order to see how true was the saying of his grandfather that -there lived in the spring a number of female beings (women?) possessed of great orenda -(magic power). Thereupon the youth deliberately put his feet into the water. As soon -as he did so the hideous being covered with scales quickly darted forward and snapped -off his leg far above the knee. The youth merely laughed, saying, <i>Hăʻhăʻ</i>, and wondered what would happen if he placed his other leg in the water. On doing -so, the being at once snapped off this leg also; but the youth merely laughed and -said nothing. Finally he said, “Let it be so. Now perhaps I will fish with a line.” -This he proceeded to do. For the purpose of carrying out his design he removed portions -of flesh from his thighs, which he fastened on his hook. Just as soon as he cast the -hook into the water the great being seized it, whereupon the youth pulled his adversary -out of the water and cast its body aside. It is said that now the great being began -to whimper, “My grandson, <span class="pageNum" id="pb522">[<a href="#pb522">522</a>]</span>put me back into the water again.” But the youth, paying no attention to what it was -asking him to do, again baited his hook and cast it into the waters. At once it was -seized in the mouth of another one of the great wizard beings, which appeared in assumed -shapes, and immediately the youth began to pull on his line, soon landing another -of his adversaries. This, too, like the other, began to whimper, saying, “My grandson, -will you please put me back into the water?” The youth replied: “I have no legs. You -have broken off my legs.” At this the two beings came forward and began to work on -his body. And the youth said to them in turn: “Do you two reset my legs. You see that -I can not do it myself.” So the two beings, which were possessed of great orenda, -obeying his instructions, put back his legs. Next the youth kindled a great fire, -and just as soon as this was burning fiercely, seizing the hair of the male being, -he cast him into the flames, and he did likewise with the body of the female being. -When the bodies were consumed the heads of these beings exploded and out of them flew -owls.<a href="#n417" id="n417src" class="noteRef">417</a> -</p> -<p>Continuing a short distance, the youth found the lair of panthers which were fierce -in aspect, for they were fighting. Raising his bow and arrow, he said to them, “Stop -your anger, you two, for the place where you are belongs to me.” -</p> -<p>Going on a short distance farther, he found a number of elk fighting in their turn. -He said to them also, “Stop fighting, you two;” and they did stop fighting and separated. -The youth told them, too, “This region belongs to me.” -</p> -<p>Then there arose a great tumult and noise among the animals of all kinds. The youth -saw there what seemed to be a long lodge, on the top of which owls were seated; these, -too, were making outcries, saying “<i>Hiʻ, hiʻ, hiʻ, hiʻ, hiʻ</i>. Awake! a male human being is coming.” The youth now watched them, and he was surprised -to find there lying down the body of some one who much resembled his grandfather, -and he saw also everything that was inside the lodge. Among the things he saw was -a kettle of corn mush, which was boiling over the fire. “I have found something which -is perhaps good to the taste.” -</p> -<p>Entering the lodge, he went to the farther side of the fire, whereupon from the opposite -side of the fire a white deer came forth and entered the bosom of the old man. At -this the youth started out of the lodge, and at once everything in the lodge began -to leave. The breechclout of the old man went out, and the boiling mush, too, started -out. The youth had gone a long distance before the old man awoke, exclaiming, “Pshaw! -I think that he still has a grandson, that old man.” Straightening himself up, he -said: “So let it be. I now believe that I also will start.” -<span class="pageNum" id="pb523">[<a href="#pb523">523</a>]</span></p> -<p>Then the old man took his club from its usual resting place, the one with which he -was accustomed to fight, and pursuing the youth, soon overtook him, as was to be expected. -Addressing the youth, he said, “For what reason did you rob me as you have done?” -So saying, he struck the youth a heavy blow, causing the young man to fall over in -an unconscious condition; and he lay where he fell. -</p> -<p>Thereupon the old man turned back homeward, and all the things that had started out -also returned homeward. As he walked along the old man restored the body of the great -beast and all other things which had been disturbed by the youth during his visit -to him. -</p> -<p>Meanwhile the youth regained consciousness, and, realizing his condition, exclaimed, -“<i>Wŭʻʹ</i>, my head does certainly pain me; I believe that the old man has really killed me. -So let it be. I think I will go back, perhaps, to the lodge of the old man.” When -he reached the lodge, <i>ho-wŭʻ</i>, the owls were making a great outcry: “Awake you! Now, indeed, the male human being -is again coming.” At this the youth exclaimed, “Do you keep quiet! these things, here.” -Entering again the lodge by stealth, he saw there the war club resting in its place, -the club with which the old man did his fighting; it was full of nicks from hard usage -in combat. Thereupon the youth said, “Keep thyself still; and indeed, you must give -me assistance at this time. We will awaken the old man to his death.” Again entering -the lodge, the youth went to the back part of the lodge, where he took a seat. Again -the very small white deer came forth and entered his bosom. Then he arose and stood -there, and all the things on the inside of the lodge started to follow him out of -it. Even the breechclout of the old man he took from him. -</p> -<p>The youth had gone a long distance before the old man again awoke. Realizing what -had taken place, the latter exclaimed, “<i>Gwăʻʹ</i>. He is alive again, I believe. Now, indeed, he shall suffer for this. I will do him -harm in many places.” Then the old man started, after which he exclaimed, “<i>Kwŭʻʹ!</i> I have forgotten that, I have not painted my face, as is the custom, for I believe -that I shall have to fight with one who is, it seems, a brave man, this youth.” Having -poured dead coals into a basket, he carried them to a mortar standing near by, in -which he began to pound the charred coals. He made a great noise in doing this, the -blows with the pestle sounding “<i>dum, dum, dum</i>.” This action of the old man caused the youth to grow weak and faint as he walked -along. -</p> -<p>When the old man had finished pounding the coals he painted his face. Then he started -in pursuit of the youth, saying, “I am following you.” The old man finally overtook -the youth, whereupon he said to him, “Look here, my grandson! I am going to kill you.” -The youth replied, “So let it be,” at the same time striking the old man a blow with -the war club. Then they fought, and being evenly <span class="pageNum" id="pb524">[<a href="#pb524">524</a>]</span>matched, the struggle was fierce. Thus the battle went on for some time until at last -the youth succeeded in killing his grandfather. Then he started for home, followed -by all the things that were in the lodge of the old man. -</p> -<p>The youth did not realize the time it took him to arrive at the lodge of his living -grandfather, who exclaimed: “You certainly have brought back home our great beast. -How did you accomplish it? Was the old man willing for you to bring it home? Was he -willing, too, for you to take all the things which you have brought back with you?” -The youth replied, “I killed the old wizard.” At this his grandfather began to weep, -saying, “Now, indeed, you have killed him who, when living, was my brother.” Without -making any reply, the youth prepared to lie down for the night. The two occupied the -same side of the fire. -</p> -<p>As soon as the youth fell asleep, the old man, his grandfather, arose and, addressing -the sleeping youth, said, “I suppose that I must now kill you, wicked man, in your -turn.” Taking up his bow and three arrows and, going over to the opposite side of -the fire, he shot three arrows into the back of the youth, his grandson, who was asleep. -Then the old man returned to his bed and laid himself down again. Some time after -this the youth awoke and said, “<i>Kwŭʻʹ!</i> indeed my back does give me much pain.” On examining it with his hands, he was surprised -to find three arrows sticking in it. At this discovery he exclaimed, “<i>Gūʻ!</i> now, I suppose, I must depart from this place, for it seems that my grandfather has -killed me. So be it then. I will now go far away.” He started at once on his journey, -and all the things which he had taken from his dead grandfather went with him—his -grandfather’s breechclout and also the mush—these all went along. As soon as the old -man saw that these things started to leave, he began to weep. So the youth left his -grandfather. -</p> -<p>When the youth had gone a long distance from his home, he was surprised to find a -village of people. Leaving his slaves and domestics near the village, he went to the -first lodge, where he visited. He found in this lodge a young man who resembled himself -very closely in age, size, and manners. It was soon customary for them to go around -together. It is said that they two kept company with each other wherever they went. -Finally the youth from the village said, “<i>Kūʻ</i>, game is indeed very scarce. Where may be the game animals? Perhaps they have gone -far away to seek subsistence. Possibly they have gone to the place where dwells the -great beast.” In reply, the visiting youth said to his friend, “I am, it is known, -called the great beast.” The other youth answered, “<i>Aā</i>, it is true. So be it. I will now show you where abide my domestic (game) animals.” -<span class="pageNum" id="pb525">[<a href="#pb525">525</a>]</span></p> -<p>Then the two youths departed from the place and at last came to the spot where dwelt -the great beast, the prototype of all others. -</p> -<p>The youth from the village now said to his friend: “I will now give up all the animals -over which I have control, that they may go over the whole earth and dwell in freedom; -that they may increase and multiply at their will and go and come as seems good to -them. Then the noises made by all the animals became great in the world. -</p> -<p>This is the story. -</p> -</div> -</div> -<div id="s111" class="div2 section"><span class="pageNum">[<a href="#xd30e1571">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">111.</span> <span class="sc">The Legend of Honenhineh and His Younger Brothers</span></h3> -</div> -<div class="divBody"> -<p class="first">In times long past Honenhineh and his younger brothers dwelt in a lodge together; -the lodge was constructed of bark and was very long, according to the custom of the -country. There were three fires occupying the place provided for fire along the midway -of the lodge. -</p> -<p>These brothers dwelt thus together for a long time in this long lodge. It was their -custom to go out into the forests daily to hunt game animals, and every evening those -who had gone out that day to hunt returned, bearing each his burden of venison or -other flesh, which would be cast down in the middle of the floor space of the lodge. -It was usually dressed when packed for carrying; this was done for convenience. Then -one of the brothers who had not been out hunting would unpack the bundle and proceed -at once to cut up the meats and to hang them up for drying all along the sides of -the lodge. This was the daily routine of these hunters of the lodge of Honenhineh. -Thus they traveled much in many places in the forests. -</p> -<p>At times, when all but the youngest brother, who was still very small, started out -to hunt, one of the elder brothers would produce the foot of a raccoon, and throwing -it to the end of the lodge, he would say to the youngest brother, “Here! This is something -with which you can amuse yourself.” Then, when he would be ready to start he would -scatter ashes around the doorway in such manner that no person or thing could enter -the lodge without leaving tell-tale tracks to betray the intruder. Afterward he would -say to the small boy, “Oh, youngest brother! You must not leave the lodge; you must -not go outside of it.” So it was that this youngest brother never went outside of -the lodge and did not know what the light of outdoors was like. The name of this boy -was Little Burnt Belly.<a href="#n418" id="n418src" class="noteRef">418</a> The youngster amused himself daily by tossing up the raccoon’s foot and shooting -at it while it was in the air. It is said that he never missed the foot, for he had -become an expert bowman from his daily practice. So the days went by for some time. -</p> -<p>Then there came a day when the Honenhineh returned from hunting without bringing back -anything in the way of game, but the <span class="pageNum" id="pb526">[<a href="#pb526">526</a>]</span>other brothers returned, bringing large packs of venison and other meats and furs -and skins. As each brother returned he saw the eldest brother Honenhineh lying on -his couch in silence, but not one of them paid any further attention to him, for they -had returned with heavy packs while he had brought back nothing. Remaining thus for -some time, Honenhineh finally arose and unpacked the packs of his brothers and hung -up the quarters of venison and bear’s meat and the flesh of other animals to dry, -and he hung up also the skins and furs properly prepared to dry—some to be made into -buckskin and others into furs for robes and other useful articles. -</p> -<p>This state of affairs in the lodge continued for many days and nights, and Honenhineh -continued to fast rigorously. At last one evening one of his younger brothers said -to him, “Oh, elder brother! you should take some food.” But Honenhineh replied: “No, -I will not do so now. Do you help yourselves and take what food you may need. In a -short time I myself shall take some food. There has come a change in the manner of -my life. The land over which I hunted has become deserted of all life. Tomorrow I -shall start from here, going in a northerly direction this time.” -</p> -<p>So, without breaking his fast, Honenhineh lay down on his couch and his brothers retired -for the night. But late at night Honenhineh arose and, going to the fire, he gathered -together the embers and firebrands to stir up the flames, close beside which, it is -said, lay Little Burnt Belly. Honenhineh having stirred up the fire, the rising flames -caused many sparks to fall on the uncovered legs of Little Burnt Belly, who passively -bore the pain. The elder brother, after watching the effect of the sparks, finally -said, “Oh! my younger brother is very sleepy.” But in this he was deceived, for his -younger brother, having made a small aperture in the skin with which he was covered, -was watching all that he was doing. It is said that the skin was that of an old she-bear. -Thus deceived, the elder brother prepared some food for himself and ate what he wanted -of it. While watching him the youngest brother fell asleep. In the morning the youngest -brother arose after his brothers had gone out on their hunting trips, and was very -anxiously watching for the proposed departure of his brother Honenhineh after his -long fast. When he had made all his preparations he said to his youngest brother, -“Now I have started,” adding, “Do not, my brother, go outside of this lodge.” Then, -taking out of his pouch suddenly a bear’s foot and casting it into the middle of the -lodge, he said, “Here! Thou shalt amuse thyself with this object by using it as a -target continuously.” On going out of the lodge, he scattered ashes all about the -entrance so that nothing could enter without disturbing the ashes and so showing what -it was that entered the lodge. On starting away, he said to his youngest brother, -“For this journey I <span class="pageNum" id="pb527">[<a href="#pb527">527</a>]</span>am going toward the north to hunt.” So saying, he departed from the lodge. -</p> -<p>Honenhineh kept on his northward course for a long time. When the day was past the -meridian, on looking ahead he saw what appeared to him a number of clearings. When -he emerged from the forest into these clearings he stopped and looked around; then -he walked along slowly for some time. -</p> -<p>Ahead of him a great deep gorge or valley yawned. -</p> -<p>Scarcely had he taken a good look at this gorge when he heard in the distance an ominous -tapping on a tree and the voice of a man singing: “It is a fortunate thing for me. -A human being is walking along on the farther side of the valley.” Somewhat surprised, -Honenhineh exclaimed: “<i>Wūʼʹ!</i> A man has discovered me. I suppose that he has treed a bear. Well, so be it; I will -go thither.” So saying, he started down into the valley on a brisk run. As he ran -along he came to a ridge, or shelf, leading into the valley, and he was startled by -seeing pieces of bark fall all about him several times. Stopping and raising his head -to look up into a tree standing in front of him, he saw a flicker, or yellowhammer, -clinging to the tree trunk far above the ground, looking at him. As he looked at the -flicker it began to smile at him and audibly said, “He who has the bow is well known -to be a fairly bad shot,” and continued to smile at him. Honenhineh at once strung -his bow and shot an arrow at this smiling yellowhammer, but the arrow flew wide of -the mark, sticking harmlessly into the tree trunk. He shot all his arrows away in -this manner without disconcerting the yellowhammer in any way. -</p> -<p>Withdrawing a short distance, Honenhineh broke his bow and threw away the pieces. -Then he said: “So be it. Let me pass on in my way yonder.” He continued onward until -he reached the bottom of the valley, when he stopped to look around; ahead of him -he saw a lodge out of which arose smoke. He resolved at once to go up to the lodge -and started toward it. Going along slowly, he finally reached the side of the lodge, -where he stood still. But he had not come to a halt before he heard from within the -lodge the voice of a man saying to him: “My grandson, thou hast visited my lodge; -so come in.” Honenhineh, at once obeying the summons, entered the lodge. -</p> -<p>On looking around, he saw before him a young maiden seated, who was engaged in weaving -a pack strap from the strands of slippery-elm bark prepared for this purpose. The -man of the lodge said to the maiden, “Do thou make room on thy mat for the man who -has entered our lodge, for you and he do now become husband and wife.” Complying with -this request, the young maiden made room on her mat for Honenhineh to sit beside her. -<span class="pageNum" id="pb528">[<a href="#pb528">528</a>]</span></p> -<p>Then the elderly man said to her, “My granddaughter, prepare some food and set it -before him who has entered our lodge, for he is probably hungry. With dried green -corn as it cooks in the pot you must mix dried venison pounded fine, and into this -mixture you must put a sufficient quantity of maple sugar and a quantity of bear’s -grease or fat, to make the whole savory and appetizing.” The old man’s granddaughter -at once obeyed, and after kindling the fire to make it burn briskly, she set a pot -of water over it containing a quantity of dried sweet green corn. Bringing maple sugar -from her store in a bark case, she put it into the pot with the corn. Then, procuring -the dried venison and the bear’s grease, having pounded them fine, she put these ingredients -also in the pot to cook with the other things. When she found that the corn soup was -cooked she removed the pot from the fire and set it aside to permit the contents to -cool. When it was sufficiently cooled the young maiden, taking up a portion of the -soup with a ladle, placed it in a bark bowl and, setting it before Honenhineh, said -to him, “Take this and eat it. I have prepared it for you.” Honenhineh, being quite -hungry, willingly ate what was set before him. -</p> -<p>It was not long after Honenhineh had finished eating that night came. Before the evening -was far advanced the old man said, “Let us now retire for the night. Our guest has -come here tired out in all probability, for he has traveled a long distance.” So they -lay down for the night. Then the old man said, “My granddaughter, let me tell my story,” -and he began to sing, “It is said that there were eight brothers who lived in a lodge.” -This was the topic of the story which he chanted three times. -</p> -<p>After waiting a few moments he said in a stage whisper to the sleeping visitor, “My -grandson, are you listening to my story?” The only reply he received was the loud -snoring of the guest. Presently the old man exclaimed, “The game animals are just -toying with me. Why, one has even come into my lodge (to show its contempt for me).” -So saying, the old man arose and took down his war club from its resting place, and -approaching the sleeping visitor, he killed him with blows on the head. Then, replacing -his club, he got out a huge clay pot, which he set over the fire after placing some -water in it. Next he quartered the body of his victim and placed all the pieces in -the pot to cook. While engaged in this gruesome work he kept saying, “I still can -deal with the game animals which visit my lodge in my approved way, and so I am still -able to eat the flesh of the most rare game animals.” -</p> -<p>In the meantime, when night came on the lodge of <span class="corr" id="xd30e8178" title="Source: Hohenhineh">Honenhineh</span> and his younger brothers, the brothers returned one by one until all were there except -the eldest, Honenhineh, who of course did not return. <span class="pageNum" id="pb529">[<a href="#pb529">529</a>]</span>His absence was duly noted. The brother next in age said, “I met him just this side -of the Great Valley.” The following morning the brother next in age to Honenhineh -started out on his brother’s trail to seek for him. He had gone along for some time -when he was surprised to find the tracks of his brother, which he at once followed. -Before long he saw ahead of him light through the trees from clearings in the forest, -and he found also indisputable evidence that his brother had stood there. So he started -forward slowly and finally came to the top of a hill overlooking the Great Valley, -where he stood still for a moment. While standing there he heard the sound of a blow -struck by a war club on the opposite side of the valley, and he heard the voice of -a man singing, “I am indeed fortunate, for on the opposite side of the valley a human -being walks along.” After thinking a few moments, he exclaimed: “Pshaw! This is all -right. There is where my elder brother is moving about from place to place. Perhaps -he has treed some animal or has found an animal in its lair. It must be a bear, I -think. So be it; I shall go thither.” -</p> -<p>In pursuance of his resolution, he resumed his brother’s trail and descended into -the valley until he came to a bench, or terrace, where he stopped for a moment. Here -he was surprised to see pieces of bark fall several times around him. Looking up into -a tree near by, he saw clinging to the trunk far above the ground a small flicker, -or yellowhammer. The bird smiled at him, exclaiming, “He has a bow in his hand just -as if he could use it, for it is well known that he is quite a poor marksman.” At -this the young man at once strung his bow and shot an arrow at the bird, whereupon -he was surprised to see the arrows of his brother stuck in the tree. His first shot -missed the bird, as did all the others. When all his arrows had been shot away, stuck -fast in the tree top, he broke his bow and cast it away. Now, he was greatly surprised -to see the pieces of his bow fall beside those of his brother’s bow. While he was -shooting at the bird, it merely smiled and said, “It is curious that one who is a -poor marksman generally goes about with a bow and arrows,” and it was only when he -had lost all his arrows that he drew aside in disgust and destroyed his bow as a token -that he did not care about what had happened to him. After casting away his bow the -young man exclaimed: “Pshaw! I will go on farther, for I now hear my brother singing -in the distance,” for he heard the voice of a man singing on the opposite side of -the Great Valley. -</p> -<p>Starting on a run down into the valley, he had not gone far before he saw ahead of -him a field. When he reached the border of this he stood there a moment, but seeing -in the distance a lodge and smoke issuing from it, he exclaimed: “So be it. Let me -go <span class="pageNum" id="pb530">[<a href="#pb530">530</a>]</span>to that lodge to see what I may find. My elder brother has gone there.” -</p> -<p>When he reached the lodge the young man came to a halt, but he had no sooner done -so than he heard the voice of a man inside say to him: “Oh, my grandson! come in; -you have visited my lodge at this time.” Accepting this challenge, the young man entered, -whereupon the old man said to him: “I am thankful that you have now paid our (two) -lodge a visit.” In front of him the young man saw a young maiden seated on a couch, -weaving a forehead pack strap from slippery-elm-bark fiber. Then the old man said -to her: “Make room on your mat for our visitor, for you and he are to become husband -and wife. I am so delighted by this visit, for we two are to be pitied, living alone -in this lodge, I and my granddaughter.” Obeying her grandfather, the young maiden -made room on her mat for the young man. Next the old man said to the young man: “You -have come here looking for your elder brother, Honenhineh. He passed here. Yonder, -not far away, stands another lodge. There is where your brother has gone; he will -return soon, I think.” Turning to his granddaughter, the old man said: “Oh, granddaughter! -prepare food for our visitor; he is perhaps hungry, having come a long distance. You -must pound up dried green sweet corn and dried venison, and place these in a pot to -cook, to make corn soup; and you must put into the pot also maple sugar and bear’s -grease. When the soup is cooked, place a bowlful before our visitor and let him eat -his fill.” -</p> -<p>The maiden set to work preparing the corn soup, as she had been instructed to do. -First she pounded up dried sweet green corn and then dried venison. Then, having placed -a large clay pot over the fire with water in it, she put in the dried corn and venison, -which soon began to cook. Presently she added maple sugar to her soup. While these -were cooking, the old man got for her some bear’s grease, which he brought to her -in a bowl, saying: “Oh, granddaughter, put this also in the pot of soup.” When the -soup was cooked, the maiden removed the pot from the fire and the contents were then -placed in bark bowls to cool. When ready, the young woman placed a large bowl of the -soup before the young man, telling him to eat his fill. When he had eaten what was -set before him he thanked the old man, his “grandfather,” who acknowledged the compliment -by saying, “My grandson, you were to be pitied, for you were very hungry when you -visited my lodge.” -</p> -<p>It was not long after this that night came. Before night had fully settled down the -old man said: “Let us retire to sleep. Our visitor has come to us very tired, I suppose. -You should prepare a separate couch of bark. I am very anxious concerning the probable -return of his elder brother tonight. At all events, I suppose <span class="pageNum" id="pb531">[<a href="#pb531">531</a>]</span>he will probably return by tomorrow.” Having said this, the old man lay down, saying -to the young man and the young woman: “Do ye two retire to sleep. I my own little -self am asleep” (i.e., lying down to sleep). -</p> -<p>After they had all retired for the night the old man said aloud, “Let me tell a tale,” -and thereupon he began to sing, “They (masc.) have a lodge as a home, it is said; -they are eight in number; they are lost (devoted to destruction).” He sang this song -through three times. Now the young man began to snore loudly, for he had fallen sound -asleep. In a short time the old man arose, and carefully readjusting his robe, said: -“I am greatly perturbed in my mind. A game animal has come into my lodge on a visit.” -Then taking down his war club and approaching his sleeping guest, he killed him by -blows on the head. -</p> -<p>Going to a corner of the lodge, he obtained there a great clay pot and, after putting -water in it, he set it over the fire. Having quartered the body of his victim, he -put it into the pot to cook. While he was engaged in this gruesome work he kept saying, -“There is still no lack of power to do things in my manner of living, for I have no -trouble to live. Game animals habitually come to my lodge.” So spake the old man, -who was then cooking the entire body of a human being, and was happy. (It is said -that he gave to his granddaughter the flesh of leeches to eat and putrid things also. -She was not aware of what she was eating, for he had hypnotized her to think these -things were proper and good. This granddaughter was a prisoner whom he had taken in -one of his raids. But he himself ate human flesh in his lodge, and in order to satisfy -his unnatural appetite he was engaged in killing people from all the neighboring settlements; -this conduct agitated the entire country around.<a href="#n419" id="n419src" class="noteRef">419</a>) -</p> -<p>In the meanwhile the brothers of Honenhineh, it is said, were not very much surprised -when night came and the next younger brother had not returned, for they suspected -some harm had befallen both their missing brothers. Then the eldest of the remaining -brothers said, “Well, it is now for me to go to find my brothers who have not returned -from the north.” So in the morning when they had eaten their morning meal he started -out alone on the northward trail to seek for his missing brothers. After having gone -some distance from the lodge he found the tracks of the eldest of the two brothers -and followed their lead. -</p> -<p>While running along he suddenly saw ahead of him the light in the forest from clearings -near by. Keeping on his course, he finally came to a large clearing or field, where -he stopped to look around, because the tracks of his two brothers led him to this -point. While examining the country he saw in the distance the Great Valley, and as -the trail led thither he followed it until he came to the brink of <span class="pageNum" id="pb532">[<a href="#pb532">532</a>]</span>the valley, where he stopped again to view the country around. At this point he heard -a sound coming from the farther side of the valley, made by the blows of a club on -a dead tree, and also the voice of a man who sang: “I am indeed lucky. On the opposite -side of the valley there is a human being going along.” This song was repeated by -the unknown singer. Thereupon the younger brother of Honenhineh said to himself: “It -is strange that my two brothers have not given notice of this thing. It indeed seems -certain that they have chased a bear to its lair; let me, then, go thither.” -</p> -<p>So the young man started on a run down the slope leading into the valley along the -trail made by his two brothers. Having run some distance, he suddenly noticed pieces -of bark falling around him. At this he came to a halt and, looking up into a tree -which stood near, saw high up on the trunk a small bird, a flicker or yellowhammer, -now clinging to the tree trunk, and now flitting from place to place. As he raised -his eyes to it the flicker, smiling, said, “He carries a bow and arrows pretentiously -(as if he knew how to use them), although he is notoriously a very bad marksman.” -Quickly stringing his bow the young man said to his tormentor, “Do not say anything -more.” But the flicker only laughed, saying, “There is nowhere on this whole earth -among the inhabitants a person living who has the ability to kill me.” The young man -replied, “Be careful of thyself,” and he at once nocked his arrow. The flicker became -visibly agitated and kept glancing at the young man furtively as it slowly crept around -the tree trunk. Thereupon the young man shot at it, and then he saw not far from the -spot occupied by the flicker the two shocks of arrows which belonged to his two brothers. -The aim of the young man and his orenda were such that the arrow hit its mark, becoming -fixed in the body of the flicker, which uttered a loud wail of despair and fell to -the ground. -</p> -<p>The young man did not withdraw his arrow, but took it up with the flicker’s body transfixed -by it and placed it on his shoulder, thus to carry his victim. In the meantime the -flicker kept saying, “You should let me go free again. I am doing nothing wrong.” -But the young man replied, “No. I will not let you go free. I desire to show you to -my two brothers.” With these words he resumed his journey. -</p> -<p>He had not gone very far when he reached a clearing, at the border of which he stopped -to look around. He saw at some distance a lodge, out of which smoke arose, whereupon -he said, “I will go thither to the lodge. My two elder brothers are certainly idling -away their time, for I believe that they are both there in that lodge.” He came to -this conclusion because he noticed that the tracks of his two brothers led to the -lodge. Having reached the side of the lodge, he came to a halt. He had no sooner stopped -walking than a man’s <span class="pageNum" id="pb533">[<a href="#pb533">533</a>]</span>voice inside challenged him, saying, “Come, my grandson. Thou hast come to visit me -in my lodge.” On entering, the youth was greatly surprised to see before him a fine-looking -young maiden, who was seated on her couch weaving a forehead pack strap from the prepared -fibers of slippery-elm bark. The old man said to his young visitor: “It has been, -indeed, a very, very long time that I have been looking for you to pay me a visit. -I have been saying that a great hunter is on his way here. There sits my granddaughter -whom you are to marry. Granddaughter, move along on your mat to give him room to sit -beside you.” As the young man passed him the old man noticed that he was carrying -something that he had killed, and he quickly arose, saying: “Give me the body that -you are carrying. That is indeed a very fine game animal which you have killed on -your way here.” The young man replied, “No. I will not give it up until I first see -my two brothers.” To this the old man rejoined, “They passed here, and so they will -return here, perhaps very soon.” Then, turning to the young maiden, he added: “Prepare -some food for him. He has come here hungry, perhaps. You must procure a quantity of -dried green sweet corn, which you must pound in a mortar, and also dried venison, -which likewise must be pounded fine. Set a pot containing water over the fire, and -into this you must put the pounded corn and venison, adding a quantity of maple sugar, -dried huckleberries, and lastly bear’s grease.” -</p> -<p>The young woman hastened to prepare the corn soup in the manner in which she had been -instructed by her old “grandfather,” and it was not long before the soup was cooked -and ready to be eaten. At this time the old man brought from an adjoining room a bowl -of bear’s grease, which he gave to the young woman, who put it into the pot of soup. -Having done this, she removed the pot from the fire and set it where the contents -would cool. Presently she placed a large bowlful before the young man, who ate it -with a good appetite, and he gave thanks to his host for what he had eaten. Night -coming on shortly after this, the three persons began to get ready for retiring. At -this time the old man said to his guest, “You should give me the body of the bird -which you have brought with you. You will leave it with me to keep for you.” But the -youth replied, “I will not give it up to you.” To this the old man answered, in a -threatening manner, “I am greatly agitated in my mind. Let us retire for the night. -A game animal has indeed come into my lodge. I am now an old man. Still there is nothing -that curbs my orenda (I am unaffected by any influence). I am bound to get back my -own bird at any cost.” -</p> -<p>So saying, he arose and, going aside, he took down his war club. Then, returning to -the side of the young man, he said, “Do thou <span class="pageNum" id="pb534">[<a href="#pb534">534</a>]</span>give up to me the body of the bird which you have.” The answer came, “I will not give -it up to you.” The old man, now in a great rage, retorted: “You are risking your life. -You are about to die, and you can not escape from it.” With these words he raised -his war club, shouting, “Will you hand me the bird, or not?” But the young man still -replied, “No. I will not give it up to you.” Then the old man struck the youth on -the head with the club and killed him. Thus he recovered the body of the bird and -gave back its life<a href="#n420" id="n420src" class="noteRef">420</a> (which was that of a female relation of the old man). -</p> -<p>These events gave great pleasure to the old man, who went around saying: “There is -nothing that yet affects my orenda; I am not suffering in any manner; no one from -any place can come here who is able to treat me lightly.” So the old man was quite -happy. Having brought out his great clay pot, with water in it, he set it over the -fire, and after quartering the body of the young man, he placed it all in the pot -to cook. After a suitable time he remarked, “It is perhaps cooked now.” He kept on -looking into the pot from time to time to see whether the flesh was done. As it seemed -not to cook thoroughly, the old man was greatly concerned about it, and continued -saying, “There is something wrong; otherwise it would be possible to cook this thoroughly.” -Finally, getting out of patience, the old man removed the pot from the fire and ate -the raw flesh. -</p> -<p>Now, in the lodge of the brothers there was anxiety when night came and none of the -brothers who had gone northward had returned, and the five remaining brothers were -wondering what had befallen them. When those who were left were back in their lodge -Little Burnt Belly said, “Oh, elder brother! you must go tomorrow to bring them back.” -Then they retired for the night and went to sleep. In the morning they arose and all -except Little Burnt Belly went to hunt, as usual. The latter seated himself beside -the fire and there he sat all day long without moving. When evening came the two missing -brothers had not returned, and the hunting brothers came back empty handed, having -killed nothing during the day. They all saw Little Burnt Belly seated beside the fire, -silent and motionless. -</p> -<p>The brothers retired for the night and slept soundly. When daylight came and they -arose they saw Little Burnt Belly still seated beside the fire. He maintained the -one position and said nothing to any of his brothers. When they ate their breakfast -he did not arise to have his share. The other brothers then left the lodge to go out -hunting for game animals for food. After they had gone Little Burnt Belly arose, saying, -“Let me amuse my elder brothers.” Thereupon he then took down his bow and arrows, -and shot two arrows up out of the smoke-hole of the lodge. -<span class="pageNum" id="pb535">[<a href="#pb535">535</a>]</span></p> -<p>As the brothers were engaged in the chase at no great distance one from another, they -were greatly surprised to see a very large deer rush up to them and fall dead at their -feet, and soon another deer did likewise. They saw that an arrow protruded from the -body of each deer—a circumstance which was very mysterious to them. As quickly as -possible one of the brothers rushed up to the stricken deer, and breaking off a leaf, -wrapped it around the arrow before touching it with his hand to draw it forth, saying, -“I do not desire to uncharm my youngest brother’s arrow.” Then drawing out the arrow, -he carefully laid it up in the fork of a tree. Having done this he started at once -for home, carrying the whole body of the deer. Before it was dark Little Burnt Belly -saw his elder brother bringing back the deer. Not long afterward the other brother -came into the lodge bearing on his back the other deer properly packed for carrying. -The other two brothers returned with them as guards. -</p> -<p>They found Little Burnt Belly still seated before the fire. But when they were back -in the lodge he said to them, “Our missing brothers have not yet returned home. Tomorrow -I myself will go on their trail to seek for them.” After eating their evening meal -they retired for the night and slept soundly. When morning came they prepared their -usual breakfast and then started out to hunt. Thereupon Little Burnt Belly arose, -and going to his couch procured such articles of apparel as he needed for his journey. -He took also his bow and arrows, which were his immediate trust and dependence for -accomplishing his task, for they were full of orenda (magic power), which he could -control for his own use. He ate no breakfast; he needed none, for he desired to have -all his faculties clear and alert. While seated beside the fire he had been taking -suitable medicine to make him sound and clear visioned that he might be able to cope -with the wizard whom he suspected of having destroyed his missing brothers. -</p> -<p>Leaving the lodge, Little Burnt Belly shaped his course northward to find the trail -of his three brothers. It was not long before he struck this, and he followed it on -the run, presently entering a vast forest whose great trees made it dark and gloomy. -He had been running for a large portion of the day when he saw daylight through the -trees, from which he inferred that there must be a clearing ahead of him. Keeping -his course, finally he came to the edge of a large clearing or field. As he saw the -tracks of his brothers there, he stopped to look around. Immediately he heard a peculiar -sound of tapping, and looking in the direction whence the sound seemed to come he -perceived that it proceeded from the opposite side of a great valley just ahead of -him. Making his way along to the brink <span class="pageNum" id="pb536">[<a href="#pb536">536</a>]</span>of the valley he heard the voice of a man saying, “It seems that I am in luck, for -on the opposite side of the valley a human being walks along.” He heard this voice -three times. As the trail led him in the direction of the sound he said, “I think -it my duty to follow this trail, for the voice may be that of one of my brothers (said -ironically).” -</p> -<p>So descending into the valley he came to a terrace or bench, along which he was following -his brother’s tracks, when his attention was attracted by pieces of bark falling around -him. Halting and looking up into a tree standing just at his side, he saw a small -bird high up on the trunk, clinging to it and flitting at times from place to place. -He saw that the bird pretended to be a flicker, or yellowhammer. When the flicker -saw him looking up, it said with a laugh, “Some people who believe themselves possessed -of orenda go about with bow and arrows just as if they knew how to use them, although -they may be the poorest of marksmen.” Pointing an arrow at it, Little Burnt Belly -said: “Be careful of thyself. Some people trust their orenda too far, for they lay -claim to too much power for their own good.” At once the flicker became visibly agitated, -and kept glancing at Little Burnt Belly furtively, as it slowly crept around the tree -trunk. At an opportune moment he let fly an arrow, which pierced the body of the flicker, -causing it to fall to the ground without uttering a sound. Little Burnt Belly did -not fail to notice the shocks of arrows sticking in the tree trunk near the spot where -the flicker was clinging and to recognize them as belonging to his brothers; he saw -also their broken bows, and knew that they were in the power of some wizard. -</p> -<p>Taking up his arrow with the flicker still pierced by it, and placing it over his -shoulder, he resumed his journey. He was not long in coming to the lodge which he -had seen in the distance, and to which the trail of his brothers had led him. As he -drew near, a man’s voice within said, “Oh, my grandson! come in; I am thankful that -you have come to visit me.” On entering the lodge he saw an old man whom he recognized -as a cannibal, and he saw also before him, seated on her couch, a fine-looking young -maiden. The old man exclaimed: “I have been looking for you for a very, very long -time. I have said all along that a great hunter was on his way to visit me. There -sits my granddaughter whom you are to marry. Granddaughter, move along, and give him -some room by you.” As Little Burnt Belly passed the old man the latter saw that he -was carrying something which he had killed, and he arose quickly, saying: “Do give -me the body of that thing which you have killed, for it is indeed a very fine game -animal.” But Little Burnt Belly replied: “I will not give it up. I will first see -my missing brothers.” The old man <span class="pageNum" id="pb537">[<a href="#pb537">537</a>]</span>persisted, however, saying: “You should give me that bird. I am greatly agitated in -my mind. Nothing yet has curbed my orenda. I will get back that bird at any cost. -A game animal has now come to my lodge.” Little Burnt Belly retorted: “You are boasting -of the invulnerability of your orenda, but this bird contains your life, and I am -your master, and you know it. You have long ago forfeited your life by all your murders -and cannibalism, so now you shall die.” So saying, Little Burnt Belly crushed his -head with the blows of his war club. Then he liberated the slave, or prisoner, of -the cannibal from the effects of drugs which had been given her by her master, and -after bringing back to life his own brothers, who had been devoured by the cannibal, -they all returned to the lodge of Honenhineh. -</p> -</div> -</div> -<div id="s112" class="div2 section"><span class="pageNum">[<a href="#xd30e1580">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">112.</span> <span class="sc">The Legend of Godasiyo</span></h3> -</div> -<div class="divBody"> -<p class="first">In the beginning of time, when the earth was new, when the inhabitants of it spoke -but a single tongue, when these good people dwelt in perfect harmony and peace, and -when the several settlements lived in such manner that there were no quarrels or contentions -among them, there dwelt in one of these settlements, or villages, Godasiyo, a woman, -who was the chief of her village. -</p> -<p>The village over which Godasiyo held sway was situated beside a very large river; -in fact, it occupied both sides of this important stream. It was the custom of the -people of Godasiyo to cross the river for the purpose of visiting, of attending the -dances which are held every night, and of exchanging their goods—meat, venison, skins, -furs, roots, bark, and dried fruits and berries—in order to supply their several needs. -Moreover, the lodge of public assembly was situated on one side of the river—a feature -that occasioned considerable traveling across and back. This stream was very large -and rapid. The people crossed it by means of a bridge constructed of saplings and -of limbs of trees carefully fastened together. The state of good will and contentment, -above described, continued for a long time, but at last trouble arose. The cause of -this was a white dog which belonged to the chief, Godasiyo. The dissension became -so serious that there was great danger that the factions would become involved in -a fight over the matter. The great river divided the two parties. -</p> -<p>Finally, Chief Godasiyo, after long deliberation, decided that the only way in which -a deadly contest could be avoided would be by the removal of her own adherents to -some other place of residence. Having decided to take this step, she at once informed -her adherents of her resolution to remove westward by ascending the stream on which -they were living. She invited all who had taken her part to follow <span class="pageNum" id="pb538">[<a href="#pb538">538</a>]</span>her into exile from their present settlement. And they all agreed to emigrate with -her. She told them further that they would ascend the river in canoes of birch bark, -which would enable them to transport their small belongings with ease. So the people -set to work to construct the water craft. Two canoes of birch bark of suitable size -were made, and these were fastened together by means of strong saplings extending -from one canoe to the other so as to support a kind of platform extending over the -canoes and the space between them. This structure was for the sole use of the chief, -Godasiyo. The followers of Godasiyo proceeded to construct birch-bark canoes for themselves -also. When Godasiyo took her seat on the craft constructed for her sole use all her -adherents and defenders launched their own canoes containing their effects. -</p> -<p>When all had embarked, with Chief Godasiyo in the lead, all paddled upstream. The -flotilla of canoes was very large, covering the surface of the water as far as the -eye could see up and down the river. After they had paddled a long distance, the people -finally came in sight of the forks in the river, and then it was that they began to -converse together—the two divisions of canoes, one on each side of the float of the -chief, Godasiyo—as they paddled upstream. One division chose one of the forks in the -river as the course to follow to their new settlement, and the other division elected -to turn into the other channel. Each division gave its reasons for the choice which -it had made, and the divergent views gave rise at last to heated discussion. This -strife continued to the point where, if persisted in, the people would become definitely -separated<span class="corr" id="xd30e8252" title="Source: ,">;</span> still no compromise was effected<span class="corr" id="xd30e8255" title="Source: ;">,</span> so the leaders in each division turned the prows of their canoes so as to ascend -the fork of the stream which they had selected. Thus they began to separate. -</p> -<p>When this movement began the two men paddling the two canoes on which rested the float -of Chief Godasiyo disagreed as to the course that they should take under the circumstances. -As each chose the fork branching off on his side of the stream, the two canoes became -separated, and the platform on which Chief Godasiyo was sitting slipped off its support, -falling into the water and carrying the chief with it. The people drew near and, looking -into the water to see what had become of their chief, they saw that she had sunk to -the bottom, where she had become transformed into a great fish. -</p> -<p>Thereupon the people of the two divisions attempted to converse together, but they -were unable to understand one another, for their language had become changed. It was -in this manner that this body of people became divided and possessed of different -languages. Thus it came about that there are so many languages spoken by the various -tribes dwelling on this earth. -<span class="pageNum" id="pb539">[<a href="#pb539">539</a>]</span></p> -</div> -</div> -<div id="s113" class="div2 section"><span class="pageNum">[<a href="#xd30e1589">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">113.</span> <span class="sc">A Legend of an Anthropomorphic Tribe of Rattlesnakes</span></h3> -</div> -<div class="divBody"> -<p class="first">In the ancient country of the Oneida, which they occupied when the League of the Iroquois -was formed, were a number of subterranean caverns, which, it was said, were inhabited -by various tribes of men. The following legend is about one of these caverns: -</p> -<p>It was said that in the olden time a certain young man of a good family while out -hunting in this region saw a large raccoon ahead of him, which seemingly was attempting -to escape from him. At once the young hunter started in pursuit of the raccoon, and -soon the race became interesting, for the raccoon was gradually gaining on its pursuer. -It was not long before the raccoon had gotten out of his sight, so the hunter was -able to follow it only by following its tracks in the snow that lay on the ground -to the depth of a span. After a very long pursuit the hunter finally tracked the raccoon -to a large river, the banks of which were very high and rocky. The tracks led along -under one bank for a long distance. The young man was becoming quite exhausted when -finally he came to the mouth of a cavern in the river bank, into which the tracks -of the raccoon disappeared. The entrance to this cavern was just large enough to admit -the body of the hunter, and he decided to go in; but before doing so he set up his -bow and arrows and walking stick beside the entrance. He found that the passageway -inclined downward at a gentle grade. After entering the passage the young hunter found -that the way was long. Having gone so far in that the light from the entrance had -entirely faded away, at last he was delighted to see that it was becoming light ahead -of him. So he kept on until finally he emerged from the cavern. Thereupon he was surprised -to see that the tracks of the raccoon led out of the passageway into the open. The -young hunter stood quiet for some minutes, viewing the country around. He was greatly -surprised to find further that the climate of this region was quite different from -that in which he commonly abode, for he found black raspberries ripe or ripening, -although there was much snow on the ground in the country whence he had just come. -Then he resolved to follow a well-beaten path, which led farther into the new country. -As he went along he blazed the trees bordering the path, or broke twigs and branches -off the trees in such manner that these would serve as signs by which he could retrace -his steps in the event of losing his way. He noticed that the path leading from the -entrance to what he thought was a cavern led inland, turning to the right a short -distance from the entrance. He followed this road because he saw in the dust of the -path the tracks of the raccoon which he had been following. -</p> -<p>As he walked along, keeping a sharp lookout for whatever might happen, he saw in the -distance a lodge, which from its appearance <span class="pageNum" id="pb540">[<a href="#pb540">540</a>]</span>seemed to be occupied; he noticed smoke arising from it, hence he inferred that people -were dwelling there. He resolved to go ahead to see who lived in that lodge. As he -continued on he still saw the tracks of the raccoon which he had been following. On -reaching the lodge the young hunter entered, finding within two very aged people, -seemingly a man and his wife, who appeared to be superannuated. The old man was the -first to greet the hunter, saying, “My grandson, it is indeed well that you visit -our lodge and home.” Then the old woman joined her husband in welcoming him with the -words, “My grandson, it is indeed good that you visit our home.” The hunter replied -to these words of welcome, “I am indeed glad that you two are still living in health -in this world.” The heads of these two old people were white and partially bald, for -their years were many; but they set food before their guest, which he ate heartily -and thankfully, for he had become quite exhausted from his long pursuit of the raccoon. -When he finished his meal he conversed with the old man concerning the affairs of -that country. -</p> -<p>In a short time the old man said, “The chiefs of this settlement have invited me to -meet them in council this evening, and I should be much pleased to have you accompany -me to our lodge of assembly (“Long-lodge”).<span class="corr" id="xd30e8277" title="Not in source">”</span> Here the wife of the old man added, “My grandson, you should go with him and so become -acquainted with our people and see the country.” The young hunter consented to accompany -his aged host, for he learned that he was a noted chief in his land. Thereupon the -aged chief said, “My grandson, when we arrive at the lodge of assembly you must not -remain outside; you must enter with me; and when they begin to dance you must return -here at once, for if you should remain there you would meet with a terrible misfortune. -I am giving you warning in due time. Moreover, you must not linger along the way homeward, -but you must make all possible speed. Yonder is a hut, which rests on a platform supported -by four posts, in which hut you must retire for the night. There is a ladder leading -up to the entrance of the hut, which, when you have reached the platform, you must -pull up after you and lay on the scaffolding outside the lodge. I warn you further. -You must not consent under any consideration or persuasion to let down this ladder -to enable a person or persons to go up and be with you, for should you give this consent -a most appalling thing will befall you. Do not forget these warnings. Your safety -depends on your obeying what I have said to you, for I am telling you these things -for your welfare.” The young hunter assured the old man that he would obey his warnings. -Looking out he saw the elevated hut to which the old man said he should retire for -the night, and he noticed that the supporting posts had been peeled and carefully -oiled to prevent anything from climbing them to reach the hut. This fact <span class="pageNum" id="pb541">[<a href="#pb541">541</a>]</span>aroused the young hunter’s curiosity, but feeling that he should not pry into the -affairs of his hosts he held his peace. -</p> -<p>Having completed their small preparations, the aged chief and his young guest departed -for the council. When they reached the lodge of assembly (“Long-lodge”), they found -that they were on time. The hunter saw what was usual on such occasions and gatherings—that -those whose intentions and purposes were good had already taken their places inside -the council lodge, and that those who had evil designs and propensities were going -to and fro outside. He noticed, too, that when the frivolous young women saw him and -recognized him as a stranger, they at once guyed one another at his expense, jostling -and hawing and clearing their throats, in order to make the young stranger look at -them and to join them; but he paid no attention to their ruses. On entering the lodge -of assembly the aged chief and his guest found that it was already well filled with -the orderly people of the settlement, and that the chiefs were all present, quietly -awaiting the arrival of the host of the young hunter. When the two had taken their -seats the Fire-keeper chief arose and in a formal speech uncovered figuratively the -council fire, expressing with much feeling the public thanks for all the good things -they enjoyed and for the preservation of their lives. He made these remarks in a loud -voice, giving thanks to the Master of Life. After forbidding the commission of bad -deeds by everyone there present he carefully stated the purpose of their session. -He asked every chief to employ wisdom and mercy and justice in the conduct of the -business. After a number of the chiefs had discussed the matter pro and con before -them, and had in their parlance “cooked the ashes,” and the business of the council -had been transacted, the Fire-keeper again arose to close the session formally, by -saying, among other things, “We now cover the fire with ashes. And after the dancing, -which will begin now, we will disperse to our homes.” -</p> -<p>The young hunter, hearing these last words and remembering the strict injunctions -of his host, hastened out of the lodge and at once started for home at a rapid pace. -But his movements had been watched by four young women, abandoned characters of the -settlement, who at once pursued him swiftly, laughing, hawing, and calling to him -to stop and await their pleasure. This conduct, however, only caused the young hunter -to travel ahead as fast as it was possible for him to go. Soon he was chagrined to -find that he was not leaving the young women, for their voices did not die away, so -finally he started to run at top speed. After a time, becoming exhausted by the exertion, -the hunter slackened his pace to a brisk walk, whereupon he soon heard the sounds -of the laughing and guying voices of the pursuing women, who seemed to be rapidly -gaining on him. Again he started on a brisk run in a seemingly vain effort to <span class="pageNum" id="pb542">[<a href="#pb542">542</a>]</span>outdistance his fleet-footed pursuers, for just as soon as he would relax his efforts -in the least, the sound of their voices could be heard not far behind him. The serious -injunctions of his aged host urged him onward as rapidly as it was possible for him -to go. Thus closely pursued, he finally reached the hut and lost no time in ascending -to it by means of the tree ladder, which he drew up after him, as he had been directed -to do by the old man. Having entered the hut and secured its bark flap door as well -as he could from the inside, he anxiously awaited events. Soon the four wretched women -arrived and clamorously asked him to let down the ladder to enable them to climb up -to his room, but the young man gave no heed to their importunities. Through small -crevices in the walls of the hut he watched them while they attempted to climb the -posts, but as these were greased the women were unable to do so. Throughout the night -they remained at the foot of the posts clamoring for the ladder. At daybreak the women -ceased their attempts and noise, and the young man fell asleep from exhaustion. When -he awoke he arose, and unfastening the door flap of bark, he went out on the platform -around the hut. On looking down, he saw at the foot of each of the posts a huge female -rattlesnake, coiled and asleep; these he divined were the four wretched women who -had pursued him the previous night. His movements over their heads awakened them, -and at once they crawled away into the neighboring thickets without indicating in -any manner that it was they who had just tormented him. -</p> -<p>Having gathered up his few belongings and let down the ladder, he descended to the -ground and hastened to the lodge of his aged hosts, which stood not far away. On entering, -he was astonished to find the aged host, in the form of a huge rattlesnake, coiled -up on the couch, but he was reassured by seeing the old woman, who was up, and who -had taken the precaution of assuming human form again. Though at first somewhat nonplused -by what he had just seen, the young hunter asked the old woman, “Where is my grandfather? -I suppose he has gone out into the forest?” Without showing any perturbation, the -old woman replied, “Yes; he has gone out, but he will soon return. Back of the ledge -you will find water with which you may wash your face and hands. The morning meal -is now ready, and we will eat it just as soon as you return.” Having washed, as suggested, -in a bark trough in the rear of the lodge, he returned to join the old woman and her -husband at the morning meal. -</p> -<p>While eating the young hunter took occasion to examine the furnishings of the lodge -more thoroughly than he had had an opportunity of doing sooner. In the room he saw -numerous bark vessels of many sizes with various kinds of nuts, dried fruits, and -berries; wooden vessels containing honey; and small bundles of the dried twigs of -the spicebush shrub for use in making a beverage <span class="pageNum" id="pb543">[<a href="#pb543">543</a>]</span>to be drunk hot with meals. The youth was further surprised to see in a corner of -the room, curled up on a mat, the raccoon which he had pursued so persistently the -previous day. He was now fully convinced that he was the guest of a family of rattlesnakes, -for when he returned from washing himself at the back of the lodge he found that the -old man had again assumed human form, appearing to him as he had the day before, and -greeting him with, “Well, my grandson, did you rest well last night?” The young man -replied, “Yes; I rested quite well.” When the old woman had placed the food on the -bench, she addressed the young man, saying, “My grandson, now you must eat your fill, -for there is plenty here. So do not be afraid of eating all you wish.” -</p> -<p>Having finished his meal, the young hunter thanked his rattlesnake hosts, and after -bidding them farewell he started for his own home. He returned to the mouth of the -cavern, for such was this place, and crawling back through the passage he reached -the surface of the earth in his own country, where he found his bow and arrows and -his walking stick just as he had left them. He quickly made his way home to his family, -to whom he related his experiences in the cavern. He was so astonished at what had -befallen him while in pursuit of a raccoon that he had the chiefs call a council of -their chiefs and people to hear the strange recital. He told them that he had indeed -visited the rattlesnake people, and that they assumed at will human form and attributes -and lived under human institutions. He was thanked by the council and people for his -recital. But the young hunter never afterward took advantage of the invitation of -the old rattlesnake chief to revisit him and his wife. -</p> -</div> -</div> -<div id="s114" class="div2 section"><span class="pageNum">[<a href="#xd30e1598">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">114.</span> <span class="sc">The Twins: Grandsons of Gahoⁿʻdji’dāʹʻhoⁿk</span><a href="#n421" id="n421src" class="noteRef">421</a></h3> -</div> -<div class="divBody"> -<p class="first">In ancient times a certain family, consisting of seven brothers and one sister, lived -together contentedly in a large bark lodge. It was the duty of this sister while her -brothers were out hunting to cut in the neighboring forest the firewood used by the -family and to bring it to the lodge. -</p> -<p>It is said that the sister was uncommonly comely, although her size and stature were -above the average for women, and that she possessed unusual strength. In the performance -of her duties she was accustomed to be absent from the lodge during the entire day, -returning with her burden of firewood in the evening. Now, the youngest of the seven -brothers was a recluse—that is to say, he was <i>deanoäʹdoⁿʼ</i>.<a href="#n422" id="n422src" class="noteRef">422</a> As the duties of the sister did not require her to go far from the lodge, she was -usually the first to return to it in the evening, while the brothers, who had to go -many miles away to find game and fish, did not return at times until very late at -night. -<span class="pageNum" id="pb544">[<a href="#pb544">544</a>]</span></p> -<p>There came a day, while the six normal brothers and their sister were absent, and -while there was no one in the lodge except the recluse, when a young woman, daughter -of the noted witch, Gahoⁿʻdjiʼdāʹʻhoⁿk, came to the lodge bearing a huge basket of -marriage bread. There were, of course, eight beds to accommodate the seven brothers -and their sister, which were properly arranged along the sides of this long lodge. -The bed occupied by the youngest brother, the recluse, was nearest to the doorway -on its side of the lodge. The witch’s daughter had been instructed by her mother to -take her seat on this bed. But upon entering the lodge the young woman, after looking -around, set her basket down in front of the third bed and took her seat thereon. This -bed was the third one from the doorway, counting from the entrance on the left side -of the lodge. Feeling, however, that she had not followed her instructions, the young -woman did not sit there long, but took her seat on the next bed, because she imagined -that it had a better appearance than the one on which she had been sitting. But she -kept on shifting her position from bed to bed until she finally came to the seventh -bed. Here the second of the seven brothers and his sister found her on their return -to the lodge. -</p> -<p>Seeing her seated on the bed and noticing the basket of marriage-proposal bread, they -inferred that she had come to marry their brother on whose bed she sat, so they said -to her kindly, “We are very thankful that you have come to our lodge, oh, our sister-in-law.” -She made them no reply but by her actions showed her appreciation of this welcome -reception on their part. In the order of their ages the other brothers returned to -the lodge, and with the exception of the eldest one all saluted her with words of -welcome in the same manner as the first two had expressed their delight at having -her for their sister-in-law. -</p> -<p>The eldest brother was the last to return to the lodge, and by the young woman’s own -choice seemingly by sitting on his bed with a basket of marriage-proposal bread before -her, he was her chosen husband, so he addressed her as his accepted wife. Noticing -at once that he was blind in one eye, she was chagrined for not having obeyed her -mother’s instructions with regard to the bed on which she should await her future -husband. She thought it best, however, to seem to ignore her disturbing discovery -and her unhappy feelings in consequence, so she began to study her surroundings in -the lodge. She saw that some one whom she had not noticed before was lying on the -bed next to the doorway on the left-hand side of the entrance, the one on which she -had been told to sit on entering this lodge. She made the discovery also that the -person lying on this bed was the recluse of the family, that in fact he was <i>deanoäʹdoⁿʼ</i>, and as such was “secluded” from all persons. She noticed, too, that no <span class="pageNum" id="pb545">[<a href="#pb545">545</a>]</span>one paid the slightest attention to the recumbent figure, which was heavily covered -with robes of skin from head to foot. Hence her curiosity was thoroughly aroused, -especially as it was on this bed that her mother had directed her to sit. -</p> -<p>The next day, when all the other persons of the lodge except the recluse and the bride -wife had gone out into the forest on their various errands, she arose from her couch, -and crossing over to the other side of the fire, went to the bed on which lay the -covered figure and cautiously drew down the covering from the head of the person who -was fast asleep. There she saw with longing eyes and half-suppressed passion a handsome -youth of finely developed figure. She stood there partly bent over the sleeping youth, -sorely infatuated. By gently shaking the young man she finally succeeded in awakening -him, whereupon she said to him, “Arise, my friend, and come to my couch and let us -talk together.” But the youth neither arose nor would he speak to her, notwithstanding -all her fervent entreaties to embrace her. Naturally this conduct only intensified -the young wife’s desire, so she continued during the entire day to tease and coax -the youth to go over to her own couch. But he made no response to her persistent efforts. -When she thought it was about time for the other persons living in the lodge to return, -she went back to her couch, where she had remained of her own choice the previous -night. She did not love her husband since she found out his misfortune and her great -mistake in choosing his couch (contrary to her instruction) for a resting place when -she first came to the lodge. -</p> -<p>When all the family had returned to the lodge for the night and had prepared, cooked, -and eaten their supper of corn bread, boiled venison, and spicebush tea, they retired -to their several couches, whereupon the bride began to tell her husband a story invented -for the occasion. She declared that when he and his brothers and sister had left the -lodge the day before and she was alone with his <i>deanoäʹdoⁿʼ</i>, or recluse brother, the latter had come over to the side of her bed and had made -improper proposals to her, and that she had great difficulty in resisting his attempted -assaults. Her husband, however, made no reply to this carefully concocted story. -</p> -<p>Again, the next day, when all the brothers excepting the recluse, and their sister, -had left the lodge, the bride went to the bedside of the recluse, and after awakening -him, coaxed and begged him to come to her own couch. Knowing her motive, the youth -made no response to her importunities except to tell her that she should be satisfied -with her own choice of a husband, reminding her that she had been satisfied to reject -the speaker when she first came to the lodge, although she had been instructed to -take a seat on his bed as a token <span class="pageNum" id="pb546">[<a href="#pb546">546</a>]</span>of a marriage proposal. Completely baffled by the attitude of the youth and enraged -by his conduct in refusing to gratify her desire, she returned at last to her own -couch with a heart filled only with bitter thoughts of revenge on him. Then, in order -to make her contemplated story appear true, she lacerated and bruised her neck and -face and breasts and arms with her own hands and fingernails, in order to support -her intended accusation against the youth of an attempted assault upon herself. -</p> -<p>When the other members had returned to the lodge in the evening, and after they had -eaten their suppers and had retired for the night, the young bride again told her -husband with much simulated emotion that his recluse brother had made that day another -attempt to assault her when the other occupants of the lodge were absent, showing -her lacerated neck and arms and face in corroboration of this false story. Still the -husband made no response to her accusations against his youngest brother. The next -day, however, when he was out in the forest hunting with his other brothers he related -to them the story which his bride had told him. They, too, received this information -in silence. -</p> -<p>On the third day after the arrival of the young woman in the family she still had -hopes of entrapping the recluse by inducing him to share her bed with her. In fact, -she had been sent by her notorious mother, Gahoⁿʻdjiʼdāʹʻhoⁿk, to marry this youth, -not because the mother thought he would make her daughter a suitable husband, but -rather because she wished to get him into her power, for, on her own account, she -feared to allow him to grow to manhood without an attempt to destroy him, knowing -well that all who were regarded as <i>deanoäʹdoⁿʼ</i><a href="#n423" id="n423src" class="noteRef">423</a> were possessed of most potent orenda (magic power), which they would put into use -as soon as they attained manhood—at the age of puberty. The recluse youth had foreseen -for many months the events which would come to pass after the arrival of this dutiful -daughter of Gahoⁿʻdjiʼdāʹʻhoⁿk. He knew well that the great witch had sent her for -the express purpose of getting him into her power in order to destroy him before he -could develop into manhood. Hence, he sturdily resisted all the wiles of the daughter -to get him to embrace her, as he knew that such action would place him at the mercy -of her mother. He feared being bewitched; he realized that he must exert to the full -his orenda against that of the great witch, for he was aware that the penalty for -being defeated was death. In order to carry out her scheme the young bride arose on -the third day when all except the recluse and herself had left the lodge, and going -over to the bedside of the youth, again entreated him tearfully to come to her couch. -But he was obdurate, rudely repulsing her advances, until finally she returned to -her own side of the fire. Despairing of accomplishing her purpose by gentle <span class="pageNum" id="pb547">[<a href="#pb547">547</a>]</span>means, the young woman, whose anger was thoroughly aroused by the youth’s refusal -to be seduced by her, went out of the lodge into a dense thicket, and, baring her -legs, she plunged into the midst of briers and thorns, which lacerated them very badly. -In this condition she returned to the lodge to await the coming of her husband. When -her husband and his brothers and sister had returned the young woman kept her peace -for a while, although she pretended to be troubled in mind. But after they had eaten -their supper and had retired for the night she told her husband a story of another -attempted assault on her by his youngest brother, and to confirm this she showed him -in the ill-lighted room her torn and blood-stained legs and thighs. Her husband made -no reply, although he had decided what to do. -</p> -<p>The next day after their morning meal all except the young wife and the recluse left -the lodge on their daily trips into the forest, the brothers to hunt and the sister -to procure bark and fuel for the fire. When the brothers had reached their rendezvous -in the forest the eldest told the rest what his wife reported to him, and also that -she had shown him her bleeding legs and thighs in confirmation of her story. After -a short parley, the brothers solemnly decided that it was their duty to kill their -youngest brother; so they returned to the lodge that night with the firm determination -to carry out their resolution. The next morning, after they had eaten their breakfast, -they informed him of their decision to kill him in order to put a stop to his scandalous -conduct toward his brother’s wife. The youth, knowing that he was innocent of the -charge and that the young woman had falsely accused him to his brothers, calmly lay -down on his couch in silence that his brothers might kill him. -</p> -<p>First, the eldest brother solemnly approached the couch, and drawing his flint knife -from his pouch he passed it across the throat of his youngest brother; whereupon he -was astonished to see that the knife had made no cut. After sawing away with his knife -until he had worn it out, he abandoned the attempt with grave misgivings that all -was not well with his brother. Then the rest of the brothers tried in turn to cut -the throat of the youngest, but in this they failed completely. When they fully realized -that they had been foiled by some unknown power, the recluse said to his astonished -brothers: “None of you possesses the orenda (magic power) to enable you to kill me. -My sister alone possesses such potency; hence she can kill me. When she has done so, -you shall build a log lodge of massive construction, and you shall put over it a roof -of the largest logs, so that the lodge shall be entirely secure. But before putting -in place the roof you shall lay my body in the lodge and also leave my sister alive -therein. Further, you shall <span class="pageNum" id="pb548">[<a href="#pb548">548</a>]</span>place my head in its correct position with relation to the rest of my body. Finally, -seal up the lodge with the logs as I have said.” -</p> -<p>Then the sister of the youth, with her flint knife, beheaded her brother, afterward -withdrawing in deep sorrow. Thereupon the six brothers of the dead youth set to work -constructing the log lodge as they had been instructed to do, using the largest logs -they could handle. When they had finished this task they placed their sister alive -in the lodge with the body of the slain brother, just as he had directed, and covered -the rude but strong structure with the largest logs it was possible for them to obtain -and handle. Then they returned to their own camp. -</p> -<p>When the brothers arrived there they were somewhat surprised to see that the bride -of the eldest had mysteriously disappeared. They marveled greatly at this singular -occurrence, which they could not explain, for there were no traces of her having been -attacked by an enemy. -</p> -<p>While they were thus perplexed there suddenly arose a terrific hurricane and windstorm, -which was the work of the notorious witch Gahoⁿʻdji’dāʹʻhoⁿk, the mother of the missing -bride. At the height of the tempest, within the lodge of great logs, the head of the -youngest brother became reunited to his body, and the youth came to life. At once -he said to his sister, possessed of potent orenda, “Oh, my sister! press with all -your might both your hands over both my eyes and keep them there until I tell you -to remove them.” The sister quickly obeyed her brother, for she knew that the storm -maidens would snatch away the eyes of her brother if possible. The tempest swept the -ground in all directions from the lodge as far as the eye could see, trees being torn -up by the roots and tossed about as if they were grass stalks. The camp of the six -brothers was swept away and they were destroyed with it. -</p> -<p>Nevertheless the lodge in which the youngest brother and his sister were inclosed -was left intact, and the two inmates were unharmed, except in one respect: When the -rage of the storm had subsided, the brother said to his sister, “Now you may take -your hands from my eyes, for it was of no avail for you to have held them there. Gahoⁿʻdjiʼdāʹʻhoⁿk -has overmatched me in sorcery; her orenda has overcome mine.” From this speech the -sister learned that the youth claimed to be a wizard, possessed of orenda of abnormal -potency and efficiency. But she was greatly astonished and agitated to find that her -brother’s eyes had been snatched out from under her hands during the storm and that -consequently he was blind, for on removing her hands from his face she saw the eyeless -sockets. -</p> -<p>Without any ado the brother said to his sister, “Let us leave this place. Remove the -roof of logs so that we may get out of this lodge.” Then the sister, who was abnormally -strong for a woman, <span class="pageNum" id="pb549">[<a href="#pb549">549</a>]</span>set to work removing these logs, and, when she had removed enough of them to enable -her brother and herself to climb out, they regained their freedom. Thereupon the blind -brother said, “Let us go home now; and in order to do this we must travel directly -southward from here.” -</p> -<p>The sister, agreeing with this proposition, at once set to work making preparations -for the journey. In order to be able to bear her brother on her back she constructed -a kind of harness or carrying-chair (<i>gaʼnigoⁿʹʻhwāʼ</i>). When she had completed her task she placed her blind brother in the “chair,” and -by means of the forehead strap bore it on her back. Thus burdened, she started at -once southward for their home. -</p> -<p>Having traveled a long distance without stopping to rest, they finally came to a place -in which the sister saw a covey of wild turkeys. She wished, mentally, it were possible -for her to secure one of the birds for food for her brother and herself. The former, -being aware of her thought, said, “Oh, my sister! make me a bow and an arrow, and -I will kill one of the wild turkeys.” The sister, having done as desired, brought -the bow and arrow to her brother, who said, “Oh, my sister! tell me where the turkeys -are and turn me so that I may face them as I shoot.” As soon as his sister had placed -him in the proper position, with one shot he killed a turkey. The sister, who was -delighted with their good fortune, at once proceeded to dress and cook the turkey -for their supper. But when she told her brother that the turkey was ready to eat he -refused to partake of it, telling his sister that she would have to eat it by herself. -At this, without asking him his reason for not eating his portion, she ate what she -desired. Then she constructed a temporary lodge (<i>kanoñsʻhäʼ</i>) with boughs, strips of bark, and other suitable material, in which she and her brother -remained for the night. -</p> -<p>In the morning the sister ate what remained of the turkey and then, placing her brother -on her back, resumed the journey toward the south. They traveled the entire day. When -the sun was setting they again came upon a covey of turkeys, one of which they killed -in the same manner as they had killed one the evening before. The devoted sister, -having dressed the bird carefully, boiled it by putting hot stones into the water, -but the young man again refused to eat any portion of it. When the sister had eaten -what she desired she reserved what remained for breakfast. Then she made another temporary -shelter in which they retired for the night. -</p> -<p>Next morning after the sister had eaten her breakfast she again took her brother on -her back in the carrying cradle and they resumed the journey southward. Nothing unusual -occurred during the day. When the sun was setting they again came upon a covey of -wild <span class="pageNum" id="pb550">[<a href="#pb550">550</a>]</span>turkeys, one of which was killed, and after being dressed, was cooked and eaten, as -the two other turkeys had been. Afterward the sister prepared a temporary shelter, -as she had done twice before. -</p> -<p>In the morning of the fourth day they again set forth on their journey southward. -Toward midday the sister said, “Oh, my brother! I see a lodge in the distance ahead -of us. Beside it stands a very tall chestnut tree. Shall I continue our journey?” -The blind brother replied, “Yes; go on! It is the lodge in which we formerly lived. -Yes; that is our lodge and home.” Thereupon the sister hastened her steps and they -soon reached the lodge. Within they found everything that was common to the lodges -of those ancient times, as clay pots, baskets, wooden mortars, tubs of corn and beans, -and bundles of spicebush twigs for use in making a warm drink. -</p> -<p>Nothing unusual happened to the blind brother or to his sister until the third day -after their arrival at their old home. On the morning of that day, while the sister -was out in the neighboring forest gathering fuel, she was surprised to hear some person, -seemingly near to her, say, or rather whisper, “Chit!” Quickly turning in the direction -whence the sound proceeded, she was startled to see a short distance away a handsome -young man looking intently at her. After talking with her a few moments he made her -a proposal of marriage, in reply to which she told him that she could not give him -a definite answer without first consulting her brother. Then she asked him to meet -her at the same time and place on the following day. The young man agreed readily -to her proposition, whereupon they separated without further ceremony. -</p> -<p>When the sister returned to the lodge she told her brother of meeting the young man, -and asked his advice with regard to her acceptance or refusal of the offer of marriage. -He replied that it was his wish, prompted by wise policy, that she should accept the -offer, since the young man was a noted wizard, son of the notorious witch, Gahoⁿʻdji’dāʹʻhoⁿk; -for, if she did not marry him, her refusal would be tantamount to a sentence of death -on each; hence, they must accept the inevitable. -</p> -<p>During the following night the blind brother explained in detail the reasons for his -advice to her to marry the young man, who was the son of the great witch, Gahoⁿʻdji’dāʹʻhoⁿk, -the relentless enemy of their family and kin. -</p> -<p>The next morning the sister went into the forest to keep tryst with the strange young -man, whom she found there awaiting her coming. She told him at once that her brother -had been happy to consent to have her marry him. He seemed greatly pleased at her -reply and merely said: “It is well. I will be at your lodge tonight. So, I go away -now.” So they two parted in this abrupt way. That night, when darkness had come, the -strange young man arrived at <span class="pageNum" id="pb551">[<a href="#pb551">551</a>]</span>the lodge of the sister and her blind brother. He remained overnight with his wife, -but left the lodge at the dawn. Before leaving, however, he assured his wife that -he would return at night. Accordingly, he came to the lodge that night also and remained -with his wife until the dawn, when he departed as he had done on the previous morning. -</p> -<p>Thus he came and departed for seven nights. Then he said to his wife: “It is my wish -that you return with me to my mother’s lodge—my home.” His wife, knowing well who -he was and who his mother was, readily consented to accompany him; by so doing she -was faithfully carrying out the policy which her blind brother had advised her to -pursue toward him. On their way homeward, while the husband was leading the trail, -they came to a point where the path divided into two divergent ways which, however, -after forming an oblong loop, reunited, forming once more only a single path. Here -the woman was surprised to see her husband’s body divide into two forms, one following -the one path and the other the other trail. She was indeed greatly puzzled by this -phenomenon, for she was at a loss to know which of the figures to follow as her husband. -Fortunately, she finally resolved to follow the one leading to the right. After following -this path for some distance, the wife saw that the two trails reunited and also that -the two figures of her husband coalesced into one. It is said that this circumstance -gave rise to the name of this strange man, which was Degiyanēʹgĕñʻ; that is to say, -“They are two trails running parallel.” Not long after the two reached the husband’s -home, the residence of the notorious witch, Gahoⁿʻdji’dāʹʻhoⁿk, who welcomed her daughter-in-law -to her lodge. -</p> -<p>In due course the wife of Degiyanēʹgĕñʻ gave birth to male twins. The great witch, -who acted as midwife to her daughter-in-law, cast one of the children under a bed -and the other under another, and then nursed her daughter-in-law and instructed her -as to her conduct during convalescence. -</p> -<p>Some days elapsed, when the inmates of the lodge were surprised to hear sounds issuing -from beneath the beds under which the twins had been cast. At once the great witch, -making two small balls of deer hair and buckskin and also two lacrosse ball clubs, -gave a ball and a club to each of the twins. At once each of the twins began to play -ball beneath the bed under which he lived, and it was not long before each of the -little boys was seen to pass from under his bed beneath that of the other. Thus they -amused themselves the entire day, but at night each of the twins returned under his -own bed. Day after day the twins visited back and forth. There came a day, however, -when one of the twins tossed his ball up in such wise that it flew out of the doorway -of the lodge. Thereupon the two youngsters followed the ball so nimbly and swiftly -that they were able to <span class="pageNum" id="pb552">[<a href="#pb552">552</a>]</span>overtake it before it struck the ground. So they kept batting the ball high up into -the air and overtaking it before it could reach the ground again. After playing thus -for long hours, each would return to his own retreat beneath the bed under which he -lived. -</p> -<p>This outdoor sport was indulged in by the twins for a long time. One day, on being -tossed into the air, the ball at once took a course directly toward the lodge of their -blind uncle, but the twins kept up with it, hitting it with their bats before it could -touch the ground. They did not notice that they were approaching a lodge, hence they -were greatly surprised to see it finally fall into the smoke hole of the lodge. They -cautiously approached the lodge and, peering through the crevices in its bark walls, -they saw their ball in the hands of a man with eyeless sockets. -</p> -<p>One of the boys said to the other, “Lo. Go in, and get the ball,” but the other replied, -“I fear him. You go.” Finally they entered the lodge together to ask the man to give -them back their ball. As they drew near the man, he said to them: “Do not be afraid -of me. Fear not; I am your friend. It is I who have caused you to come here to my -lodge. By sorcery I caused your ball to fall into my hand. Indeed, I am your uncle, -your mother’s brother. I should very much like to see you two, but you observe I have -no eyes, so I can not do so.” At this the twins exclaimed together: “Oh! maternal -uncle, how did you lose your eyes?” The uncle replied: “Your grandmother, Gahoⁿʻdji’dāʹʻhoⁿk, -overmatched me in sorcery, and as a penalty she took out my eyes, so I am blind.” -The twins answered: “Oh, uncle! we desire very much that you see us.” To this the -uncle replied: “As it seems to be an impossibility for me to see again, it would probably -be useless for you to wish me to see you.” But the twins said: “We will try to make -you able to see us.” -</p> -<p>With this remark the twins left their ball and their lacrosse clubs and went into -the neighboring forest. They had not gone very far before they met Degĕñsʹgē (the -Horned Owl). They asked him to lend them his eyes for a short time, promising to return -them to him uninjured. Complying with their request on this condition, he removed -his eyes and handed them to the twins; then he sat down to await their return. Delighted -with their success, the twins hastened back to the lodge to their uncle. Placing the -borrowed eyes in his sightless sockets, they asked him whether he could see with them, -whereupon he told them that he could see nothing. Disappointed with this result, the -twins removed the eyes from their uncle’s head and returned them to the Degĕñsʹgē -(Horned Owl) in the forest, thanking him for his kindness. -</p> -<p>Going a short distance farther into the forest, the twins met Ke’kʹʻhowā (Barred Owl), -whom they asked to lend his eyes to <span class="pageNum" id="pb553">[<a href="#pb553">553</a>]</span>them for a short time. He readily consented on condition that they return them within -one day. So the twins soon had his eyes, which they carried back to the lodge as swiftly -as their feet could take them. But after inserting them into their uncle’s eyeless -sockets, they were again disappointed to hear him say: “It is indeed too bad; I can -not see anything with them.” So removing the eyes, the twins carried them back to -Ke’kʹʻhowā, whom they thanked for his kindness. -</p> -<p>The twins were not to be easily defeated, however, in their purpose, so they went -still farther into the forest. There they met Odoñnyoñʹdăʻ (the Eagle), and they at -once asked him to lend them his eyes for a short time. The Eagle readily consented -to part with them for a day, and in a moment the twins were hurrying homeward with -them. After they had placed these in their uncle’s sockets he told them that he could -not see things clearly, merely faint outlines of them. So once more they removed the -eyes and gratefully returned them to the Eagle. -</p> -<p>Not to be thus baffled in the attempt to enable their uncle to see them, one of the -lads proposed to the other that each lend their uncle an eye from his own head. To -this proposal the other readily consented. Each of the lads having removed one of -his eyes, the two started for the lodge of their uncle. When they reached his side -they placed the eyes in their uncle’s head, who at once exclaimed in delight: “Oh! -I can see. Oh! I am so glad to be able to see you two, my nephews.” Then, after taking -a glance around the lodge, he returned the borrowed eyes to his wonderful nephews, -who said to him: “We will now go away to get back your own eyes; so be of good cheer -for a short time. We start now.” -</p> -<p>But their blind uncle replied: “Knowing what I do, it seems impossible for you two -lads to accomplish your purpose. So take courage and be brave.” Then, after a moment -of silence, he added by way of advice: “Remember this: My eyes are partly bloodshot, -and they are attached to the swaddling wrappings of a female child, who is still fastened -to a cradle board, and whom they serve as breast ornaments. The lodge in which this -child may be found has a fox skin as its clan mark and stands far away in cloudland. -And, my nephews, no one can enter that land unseen by the sleepless eyes of the grim -warder, who is called Haneʹʻhwăʼ,<a href="#n424" id="n424src" class="noteRef">424</a> and who on the approach of a stranger gives the alarm by three terrific shouts. So -have courage, my nephews.” -</p> -<p>Undaunted, the lads left the lodge, and going to a neighboring swamp they set to work -industriously collecting a vast quantity of swamp grass, which they placed on a large -pile. When they had collected a sufficient quantity they set the pile on fire, and -when the flames leaped the highest the lads, casting themselves into their <span class="pageNum" id="pb554">[<a href="#pb554">554</a>]</span>midst, were borne aloft on the huge billows of smoke, which mounted ever higher and -higher, and were soon in cloudland, where they came down in the form of cinders. -</p> -<p>Then one of the lads called two mice, which he instructed to creep cautiously under -the leaves, grass, and rubbish to a certain lodge having a fox skin for a clan mark, -and to emerge from the trail as near the lodge as possible without being apprehended -by the warder, Haneʹʻhwăʼ. Then each lad entered one of the mice, and the two mice, -burrowing along under the leaves and other rubbish, soon came out just where they -had been directed to emerge. Notwithstanding their caution and ruse, Haneʹʻhwăʼ knew -the purpose which the two mice had in coming, but before he could give the alarm one -of the lads said to him: “Keep silence. We will give you a quantity of wild beans -if you consent to our request.” Believing the lads to be harmless and to be on a mere -sporting expedition to show their powers of metamorphosis, he readily consented to -permit them unheralded to pass to their destination. -</p> -<p>Having thus easily passed the warder of the lodge of Gahoⁿʻdji’dāʹʻhoⁿk, the two lads, -assuming the form and size of fleas, at once entered the portico or porch of the lodge, -in which several of their aunts, sisters of their father, were pounding corn in wooden -mortars with wooden pestles. As fleas the lads, unnoticed, quickly crawled up the -legs of these women, and by vicious bites soon caused the corn pounders to fall to -fighting among themselves, believing that they had been cruelly pinched by their mates. -By crawling on and biting the legs of all the women the lads were able to make all -of them fight. In fighting, the women, influenced by the orenda of the boys, employed -their wooden pestles in striking their opponents on the head, fracturing their skulls. -Thus, in a short time the women had destroyed one another. -</p> -<p>After all the women were either dead or stretched out unconscious with fractured skulls, -the lads cautioned the warder, Haneʹʻhwăʼ, not to inform Degiyanēʹgĕñʻ, their father, -what he had seen them do, should he come there inquiring about his sisters. They told -him to sing for their father the following song: -</p> -<div lang="see" class="lgouter"> -<p class="line"><i>Yekĕⁿnĕⁿnéʹʻhoʻ skahetchonăʼ otiʹʼsĕñ.</i> -</p> -<p class="line"><i>Oekĕⁿnĕⁿnéʹʻhoʻ skahetchonăʼ otiʹʼsĕñ.</i></p> -</div> -<p class="first">The warder consented to do what his boy friends had asked him to do. Thereupon the -lads quickly entered the lodge to which was attached the fox skin clan badge. They -soon found the cradle board on which was fastened the female child, even as their -uncle had told them, but they were greatly astonished when they saw that the eyes -of many persons adorned the swaddling clothes (wrappings). Quickly but carefully examining -these eyes, which served <span class="pageNum" id="pb555">[<a href="#pb555">555</a>]</span>as the breast ornaments of the child, they soon found the eyes of their uncle, which -were partially bloodshot. When they had secured these they removed also the others, -in pairs, and, tossing them up into the air, said to them: “Return to the place whence -you were taken by stealth.” At once these eyes took flight and returned to their owners. -After killing the female child and compassing the death of the treacherous Haneʹʻhwăʼ, -the lads started for home with their uncle’s eyes. -</p> -<p>When the boys reached the point whence they must descend they assumed the size and -form of fleas, and, using the seed heads of the dandelion as parachutes, they easily -floated down from cloudland to the earth. Going directly to the lodge of their uncle, -they returned to him his eyes. He was delighted beyond measure when he found that -his nephews had been successful in their expedition and had so speedily brought back -his eyes. -</p> -<p>The lads had killed the baby in cloudland by means of potent drugs given them by their -uncle while they were still on the earth. Before starting their uncle had told them -not to fail to put this deadly drug on the baby, for he knew that the child was the -life itself of the great witch, Gahoⁿʻdjiʼdāʹʻhoⁿk. Through its death the witch herself -necessarily died, because the child was her life, not her baby, as it appeared to -be. Thus, Gahoⁿʻdjiʼdāʹʻhoⁿk was destroyed and the young <i>deanoäʹdoⁿʼ</i> man at last was revenged on her, partly through the potent orenda of his nephews -and partly by means of the potent “medicine” with which he had armed them before they -had started on their expedition into cloudland. -</p> -</div> -</div> -<div id="s115" class="div2 section"><span class="pageNum">[<a href="#xd30e1607">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">115.</span> <span class="sc">The Legend of the Misogamist</span></h3> -</div> -<div class="divBody"> -<p class="first">In ancient days, it is said, there lived a good mother and her son in a lodge that -stood alone. Now, the son was a very successful hunter; in the chase of all kinds -of game animals he had no competitor. The possession of an overflowing larder and -of rare and excellent furs and skins gave him an enviable prestige among his people. -</p> -<p>It was natural among a hunter people that the prowess of the young man in the chase -should make him an attractive figure in the eyes of all the mothers among his people -who had marriageable daughters. So these thrifty mothers urged their daughters to -make the usual marriage bread and to go to his lodge with proposals of marriage. Each -of these obedient daughters would say: “Indeed, I believe that thou and I should marry.” -This was the address made to the young man after the young woman had set her basket -of marriage bread before him, seated, to receive her. In replying, the young man would -say to each: “In so far as I am concerned it is my <span class="pageNum" id="pb556">[<a href="#pb556">556</a>]</span>settled purpose not to marry anyone, as I have no desire to do so.” Thereupon the -young woman, having failed in her suit, would return to her home. -</p> -<p>This pursuit of the young man by the marriageable daughters of the community continued -for many seasons. As each maiden came with her proposal of marriage the youth invariably -made the same answer. During all this time his mother continued to remonstrate with -him on account of his firm resolution not to marry, telling him repeatedly that it -was a well-known fact that one who acted as he was doing would surely be punished -for his attitude by some great calamity. He refused, however, to listen to her remonstrances. -</p> -<p>Now, it was his custom to go every autumn to hunt in the forest, and he would return -home with great quantities of venison and other meat, and furs and skins. All the -people who had none of these things came to the lodge where the mother and son lived -together because they wished to trade for some of the meat or for some of the furs -or skins, each one bringing therefor something of value. One would bring a bracelet, -saying: “For this cut me off a small portion of meat of the bear, of venison, or of -some other kind.” Another would bring a burden strap, saying: “For this give me the -skin of a beaver, or a small portion of bear’s meat, for I have come to buy.” This -trading continued for some years, and all kept saying of the young man: “He is indeed -immune to adverse orenda.” -</p> -<p>After a while another autumn came, and again he started alone on a hunting trip into -the forests where he knew game was always abundant and in which it was his custom -to camp for the season. Having reached the place where his hunting lodge stood, he -proceeded at once to repair it and to supply it with suitable fuel and other necessities. -Then he went forth to hunt, as was his custom. He was very successful, returning every -day to camp with the game he had killed. -</p> -<p>After a certain number of days thus spent he lay down one night to rest, as usual. -But in the middle of the night it so happened that he moved about in his bed, and -he was greatly surprised by feeling what seemed to be a woman lying beside him. No -one had ever slept with him before, man or woman. Thereupon the surprised misogamist -said: “Lo, who are you?” The young woman, for such she was, in a fascinating voice -which thrilled the heart of the young man, replied: “Oh! I desired to visit the place -where you are only because of the love which I have for you.” Saying this softly, -she threw her arms around his neck and fervently embraced him. He remained perfectly -quiet, making no protest against the fondling of the beautiful maiden. Without further -ceremony the young woman joyously exclaimed: “Come now! let us two go to sleep again.” -But the young man lost consciousness at once, and the last thing he remembered <span class="pageNum" id="pb557">[<a href="#pb557">557</a>]</span>were the words of the young woman. It was after the dawn of day that he awoke. Uncovering -his head, he found that he was quite alone, and that, in fact, the young woman was -not anywhere around. He was greatly astonished at what had happened, and said to himself -in wonder: “What is this that has befallen me? Now, indeed, has come to pass perhaps -what my dear mother has been saying to me, for has she not kept telling me that I -would be punished sooner or later for my unreasoning attitude toward those who have -desired to marry me. Now I shall start for my home, for I am seized with fear.” -</p> -<p>He set to work at once making up his pack and putting the lodge in order for his departure. -When he had completed his preparations he started for home. -</p> -<p>At the end of the day’s journey he camped for the night in the place where he usually -stopped for this purpose. After kindling a hot fire in the temporary shelter he set -to work warming some pieces of cold meat which he had brought with him, and then sat -down to eat his supper. When he had finished his meal he made ready to rest for the -night. It was quite dark, for the evening was then far spent. As he sat resting he -was suddenly surprised to hear noises that seemed to draw nearer and nearer. He could -plainly hear the sounds, <i>sāʻʹ</i>, <i>sāʻʹ</i>, <i>sāʻʹ</i>, and also sounds caused by the moving aside and breaking of sticks and small twigs, -and the branches of trees falling. Seized with a great fear, he at once added small -dry sticks to the fire, which blazed up, giving a great light, which enabled him to -see whether anything was approaching his shelter. Suddenly he saw standing at the -end of the illumined space a very large woman. After a moment’s hesitation she came -up to the opposite side of the fire and, addressing the now thoroughly frightened -young man, said: “It is just this: I have come here with the desire that you should -give me a portion of meat.” To look at her one would have thought that she was in -all respects a human being, as she stood gazing toward the youth. As quickly as possible -he took from his pack a quarter of meat, which he heaved over the fire toward the -woman, who caught it. Then she began to eat it, while the blood dripped down on her -breast and over her garments. Thus she ate up a quarter of meat. When she had finished -she said: “The only thing for you to do is to return to this place in the autumn, -when the season changes again.” So saying, she turned at once and started away, leaving -the young man more astonished than ever. Soon she was lost to view in the darkness. -</p> -<p>Thereupon the youth was seized with great fear, and he kept saying to himself: “Now -indeed has been fulfilled the saying of my dear mother; I am suffering the penalty -which she told me would befall for my refusal to marry some of the marriageable daughters -<span class="pageNum" id="pb558">[<a href="#pb558">558</a>]</span>of my people. But with it all, I think that when I have returned home I shall not -relate what has befallen me on this trip. Moreover, in case some shall say to me, -‘Let us marry,’ I will consent at once.” Of course he did not fall asleep during the -entire night. Very early in the morning he ate some cold meat, and then taking up -his pack, he started for home. Having arrived there, he hung his pack on the wall -of the lodge. His mother said: “I am thankful for this.” Noticing a changed expression -on his face, she said to him: “Lo, pray what has befallen you, since you have returned -so soon after your departure?” The son replied: “Something unusual happened, it would -seem. I became homesick; this is the reason that I returned home at once.” -</p> -<p>During the time that the son was away hunting many women visited the mother, who were -continually asking her consent to a marriage with him. So now the mother said to him: -“I will tell you that three maidens paid me visits, who proposed marriage with you; -these maidens you know well, as they are the three who have been the most insistent -on marrying you. So now it is for you to choose which of these three, or if not one -of these, then whom are you willing to marry? I do not know what may happen should -you again find it impossible to consent to marry one of these maidens.” At once the -son replied: “I will consent to taking one of these maidens in marriage. I will marry -without further ado.” He then informed his mother which of the maidens he would marry, -for he well knew the names of all those who had come to his mother’s lodge with their -baskets of marriage bread. This answer greatly pleased his mother, who said to him: -“It is indeed the right thing for you to do, for many women have come here to ask -you to marry them. Now I will bring here the chosen one.” So saying, she went at once -to the lodge of the maiden of his choice. -</p> -<p>On entering the lodge of the maiden she greeted her and her mother, and, after informing -them of the purpose of the visit, said to the former: “I have come after you to bring -you to our lodge and fire. My son has consented to marry you; so you will accompany -me home, and you it will be who will dwell with her spouse’s people.” The maiden, -agreeing to the proposition, said: “So let it be; I am willing to marry him.” Thereupon -the two returned to the lodge of the mother of the young man, the misogamist. They -reached the lodge, and, on entering it, the mother said to her son: “I have brought -with me her who is my daughter-in-law. Now I will speak a few words: Oh, my child! -you must continue to love her; you must have compassion for her; never vex her in -mind or body; never let it be said that you are one of those who kill their spouses. -Some grasp them by the hair of the head to abuse them; never do you thus. I am through.” -This speech she addressed to her son. -<span class="pageNum" id="pb559">[<a href="#pb559">559</a>]</span></p> -<p>The maiden remained there one entire year, and she properly fulfilled the duties of -a good wife. A little later she gave birth to a daughter. The child was very handsome, -and she was also very large and healthy and strong. In all respects she was of the -size and hardiness of a child who was large enough to be borne on the back in a cradle -board. -</p> -<p>Now the time had arrived in which the men who were capable of doing so severally went -out to their hunting grounds—autumn had come. One day the young man said: “My dear -mother, you will prepare provisions for a journey, for I am again going out to hunt, -and I am thinking of having my wife accompany me, as the child is sufficiently strong -and hardy to be borne on her mother’s back in a cradle board. I will bear by means -of the forehead strap the provisions that we will take with us.” -</p> -<p>Then the mother proceeded to prepare the corn bread in the usual way, and the parched -corn meal sweetened with honey or maple sugar. When the bread was cooked she removed -it from the boiling water and set to work preparing the pack, in which she placed -all the bread, making what was called a wrapped pack. When she informed her son that -she had completed the task of preparing the food for the journey, he said: “Tomorrow, -very early in the morning, we two will start on our journey.” -</p> -<p>Accordingly next morning the husband and wife set out. The wife bore their child on -her back by means of the cradle board and forehead strap, and the husband carried -the wrapped pack, containing boiled corn bread and parched corn meal mixed with sugar -and honey, by means of the forehead strap. After traveling all day, in the evening -they reached a spot where it was the custom of the husband to camp for the night; -this was a good day’s journey from their lodge. He set to work at once repairing the -temporary shelter and kindling a large fire. Meanwhile the young wife warmed up some -cold meat and the boiled corn bread which they had brought in the pack. Their evening -meal prepared, the two ate heartily. When they had finished their supper they made -ready a rude couch of bark and boughs on which they lay down for the night. The wife’s -mind was contented. -</p> -<p>In the morning the husband rekindled the fire, and the wife warmed up more of the -cold boiled corn bread. When they had eaten their fill the husband at once repacked -their belongings. He also closed the temporary shelter in order to preserve it for -their return. Then he said to his wife: “Now let us depart. Our journey will require -fully the time of the entire day, and we will arrive at my hunting camp in the evening.” -As predicted, they reached their journey’s end as the sun was sinking low in the west. -Its crimson rays shot upward through the treetops and along the western sky. -<span class="pageNum" id="pb560">[<a href="#pb560">560</a>]</span></p> -<p>The husband quickly began to make his hunting lodge ready for occupation and also -kindled a large fire. While the wife was warming up the meats and the corn bread the -husband kept on repairing the lodge by filling up the crevices with moss and replacing -such pieces of bark as had fallen off. He desired to make the lodge warm and comfortable, -especially on account of their baby. When it was too dark to continue his work the -wife called him to their supper. They were happy and contented. After finishing their -meal they prepared their rude bed and retired for the night. Before falling asleep -the husband said to his wife: “Tomorrow I will go out to hunt again.” -</p> -<p>Next morning, as soon as they had finished eating breakfast, the husband said to his -wife: “I am about to start out to hunt now, and you two will remain alone. Perhaps -I may not return until just before sunset. Of course, should I have very great success, -I will return home at once.” So saying, he left the lodge. Just before sunset he returned, -carrying by means of the forehead strap the entire body of a fine deer. He set to -work at once skinning the carcass. When this task was completed he quartered the animal -and hung up the parts to cure, but not before he had selected some choice pieces for -their supper. These the young wife quickly prepared, and they ate their evening meal -in peace and quiet. The wife was, of course, very much pleased to have fresh venison -to eat; she was indeed happy. Then they retired for the night and were soon asleep. -In the morning the husband again started out to hunt, saying to his wife: “You two -will remain at home alone,” assuring her that he would return as soon as he was successful -in his hunting. -</p> -<p>Thus many days passed. The hunter was very successful in his hunting, always bringing -home large quantities of venison, bear, moose, and elk meat and various other kinds -of game. He and his wife had a great quantity of meat hanging around the sides of -their lodge to cure, and also many fine furs and skins. -</p> -<p>Toward sunset one day the young wife went out of the lodge to procure fuel for the -fire while the child lay asleep. As she was walking around, she heard sounds made -by some one approaching through the woods; thereupon she hastily gathered an armful -of wood and, quickly reentering the lodge, took a seat near her sleeping baby. In -a short time, as she looked out through the openings in the forest, she saw suddenly -a very large woman approaching, bearing on her back an unusually large child. At once -she became fearful, exclaiming: “What shall I do to save us? Perhaps we two shall -now die?” So saying, she quietly awaited the coming of the strange woman. In a few -minutes the latter entered the lodge and, standing in the doorway, said to the frightened -woman: “Do not have any fear of me, for I come with no ill feeling in my mind <span class="pageNum" id="pb561">[<a href="#pb561">561</a>]</span>toward you and yours; there is no evil in my mind, so, above all, do not fear me.” -With these words, she walked to the opposite side of the fire and took a seat there. -The young wife noticed that the two children were exactly the same size. Although -the stranger kept comforting her by telling her not to be afraid, that she had not -come to the lodge for any evil purpose, her hostess was so fearful that she made no -replies, but she kept thinking: “It is certainly unfortunate that my husband does -not return at once. I wish he would come. This is ill-omened.” Meanwhile the strange -woman continued to remain quiet. Looking at her face, one would think that she was -human, although she was so tall and so stout that she appeared uncanny. -</p> -<p>Now there came sounds from a distance, as the sun was low in the west, and the expected -husband returned home. He entered his lodge, bearing by means of the forehead strap -the entire carcass of a deer. He cast the burden down, giving merely a passing glance -at the woman seated on the opposite side of the fire, without saying a word. The young -wife then set to work getting his supper. When she had set the food before him he -said to her: “You would better give some food to the woman sitting on the opposite -side of the fire.” His wife willingly obeyed this suggestion, carrying to her in a -bark bowl a generous supply of food, and saying: “This is for you to eat.” But the -woman (or what seemed to be one) refused to accept it, answering: “I do not eat that -kind of food.” At this the wife, of course, went back to her side of the fire. Her -husband sat with his back toward the strange woman and studiously refrained from saying -a word, but kept on eating. In a few minutes the strange woman spoke, saying: “He -knows what kind of food I am accustomed to eat.” At once he rose, and, reaching up, -took down a quarter of venison, which he threw over the fire back of him toward the -strange woman. She caught this as it came to her. The wife was intently watching what -was taking place. The stranger proceeded at once to eat the raw venison, and in a -short time she had devoured the entire quarter. While eating, the strange woman kept -saying: “I am very glad indeed. My wish has been fulfilled, for I desired to come -here on a visit.” When night had come and they were ready to retire to rest, the husband -prepared his mat at the feet of his wife and child, while the strange woman and her -child lay on the opposite side of the fire, which was the guest’s side according to -custom. The young wife of the hunter, who was thoroughly frightened, kept thinking: -“I just do not know what may befall us that is untoward.” -</p> -<p>In the morning the husband arose, and having rebuilt the fire, his wife proceeded -quite early to prepare breakfast for them. <span class="pageNum" id="pb562">[<a href="#pb562">562</a>]</span>When they two were about to begin eating the husband again took down a quarter of -venison, which he threw over his shoulder across the fire to the strange woman, who -caught it and began to eat it raw, the blood even dripping from her mouth, so ravenously -did she eat. When they had eaten breakfast the strange woman said: “Now, my wish has -been fulfilled—my wish to visit this place.” All remained there in the lodge. After -a while, however, the strange woman arose, carrying her child, and, walking over to -where the hunter was seated, said to him: “Lo, take this child, for it is but your -own child. Here it is.” Shrinking away, the husband drew back his hands, but the woman, -preferring that he should have the child, gave it to him, so he had to accept it. -Thereupon, the woman said, “I desired that he should just look on his child, and it -was for this reason that we two came hither.” So saying, she returned to the opposite -side of the fire, where she again seated herself. The husband sat still, holding his -child, dubious as to its real character. After a while he arose, and going over to -the place where the woman sat, on the opposite side of the fire, he gave the child -back to its mother. Then returning to his own side of the room, saying, “I am now -going out to hunt again,” he started from the lodge. -</p> -<p>In the meantime the two women remained in the lodge with their children of the same -size. The strange woman said to her companion in a comforting way: “You must not have -any fear of me.” When her child fell asleep she laid it down on her couch and carefully -covered it with a skin robe. Then, turning to her hostess, she said: “I will fetch -some fuel, because it is so difficult and trying for you at all times to have to bring -it.” With these words she left the lodge in quest of wood. She was absent a long time, -when suddenly there came a sound, <i>dā—h</i>, which drew nearer and nearer, as if one were dragging some great object along the -ground. On looking out to see the cause of the noise, the hunter’s wife saw the strange -woman approaching with a huge tree in her arms, which she threw down just outside -the doorway; it was a whole dead tree, which was dry and hard. She proceeded at once -to break up the tree, and when she had finished her task there was a great pile of -wood—fuel for the lodge fire. The wife of the hunter was greatly astonished at the -enormous strength of the strange woman, and she again was filled with great fear. -Then the other woman, entering the lodge, said: “I have now supplied you with a quantity -of fuel.” Thereupon, she seated herself on the opposite side of the fire. -</p> -<p>She had just taken her seat, when suddenly she arose, saying: “ʼAʻʹhăʻ! Now comes -my husband trailing me. Have courage now, oh, my friend! and help me. Hasten! Be quick! -Go cut basswood poles, three in number, and you must sharpen them. You must be quick -about it, too, for if he shall overpower us we two must <span class="pageNum" id="pb563">[<a href="#pb563">563</a>]</span>perish.” The hunter’s wife ran out as swiftly as possible, and having cut the basswood -poles and sharpened them, returned to the lodge. The other woman then said: “You must -harden<a href="#n425" id="n425src" class="noteRef">425</a> their points in the fire by turning them over carefully; let them be burning. As -soon as we meet at the doorway we shall fight, and we shall fight on the outside of -the lodge. And, of course, there can be no doubt that he will overpower me, for he -is very powerful. When he throws me and falls on the top of me, you must quickly take -one of the burning poles from the fire and thrust it in <span lang="la">anum ejus</span>, turning it around therein vigorously, and then withdraw it. You must quickly do -likewise with the other two burning poles. Thereupon, he will soon become weak, and -then I shall overcome him. Just at present you must keep still and must watch carefully -those poles, for they are our only hope of success. Now he is coming on the run close -at hand. Have courage and aid me, oh, my friend!” -</p> -<p>The stranger had barely uttered these words when she and her husband met in a death -struggle at the doorway of the lodge; they fought outside so as to have more room -in their struggles. In a short time the man tripped his wife, and they fell to the -ground with the man uppermost. At once the hunter’s wife swiftly ran into the lodge, -and seizing one of the burning poles thrust it in anum ejus, and having turned it -round and round violently a moment withdrew it. Then she did likewise as quickly as -possible with the second and third burning poles. This terrible treatment had its -effect, and in a moment the strange woman was able to free herself, and struggling -from under her weakened husband she strangled him to death. All this time she kept -saying to her friend, “Have courage, oh, my friend! Stand near by and wait.” Then -returning to the lodge, she said: “Oh, my friend, I am thankful indeed that you have -helped me in my trouble.” Having recovered her breath, she added: “Now I will cast -the body far away yonder, as far as one can see.” So saying, she dragged away the -body of her husband, disappearing with it in the distance; but it was not very long -before she returned to the lodge, whereupon she said: “I have left the body far away. -Now we two unfortunate ones—myself and my child—will return to our home, departing -from this place. All that I desired was that she should see her father. I thank you -for what you have done for us. Our kinsfolk dwell far away from here in the forests; -thither we two shall return. Now we depart.” -</p> -<p>In a short time the strange woman and her child had disappeared into the forest. They -had been gone a long while when the hunter returned to the lodge. He had nothing to -say to his wife. Thereupon she resolved not to tell what had taken place while he -was away hunting until she reached home. At first the husband and wife did not converse -at all. But finally the former said: “Tomorrow <span class="pageNum" id="pb564">[<a href="#pb564">564</a>]</span>we will start for home.” So the next day he made the necessary preparations for their -journey, putting their belongings into two packs. When all was ready for their departure -he placed the smaller pack on his wife’s back by means of the forehead strap, and -the larger on his own back in the same way. Then they left their hunting camp for -home much sooner than they had expected to do. -</p> -<p>They kept traveling the entire day, and when the sun was low in the west they arrived -at the place where the hunter was accustomed to camp when making his hunting trips -in past seasons. Here they kindled a fire, and warming up cold meat and boiled corn -bread, they ate their meal and then retired to rest. Early in the morning, as soon -as they had eaten their meal and repacked their belongings, they continued their journey, -arriving just before sunset in the lodge of the husband’s mother. She was very thankful -for the meat which they had brought home in their packs. -</p> -<p>It was not long after their return before the bride’s mother entered the lodge. After -the usual greetings she said: “Let us two revisit our own clan.” The bride answered: -“So let it be; we may go as you suggest.” They finally reached the bride’s former -home, where her kinsfolk welcomed her. She then began at once to relate in great detail -all that had befallen her during the time she had been absent on the hunting trip -with her husband. Among other things she told them that her husband already had a -child by some unknown mysterious being, whom he was accustomed to feed with raw meat; -and that, when the strange woman had come to their hunting lodge, her husband did -not share her couch, but that he lay alone at the feet of his wife and child. The -young wife narrated, too, all that occurred in connection with the attack on his wife -made by the strange woman’s husband at the doorway of the hunting lodge. -</p> -<p>When the bride’s kinsfolk had heard all these things they said: “It seems certain -that he has begotten a child by a woman Genonsgwa (sometimes erroneously called “Stone -Coat”). You should separate from him lest you become enchanted by some evil power -should you return to him again.” The bride and her child therefore remained with her -own clan and kinsfolk, as they had advised her to do under the circumstances. This -astonishing report soon spread among the tribe. All soon knew what had occurred on -the hunting trip in the forest to the misogamist hunter and his bride. It produced -a great sensation among the people. So it happened that all the women, as if by mutual -consent, shunned the misogamist hunter, and would have nothing to do with him, privately -or socially. This is what befell the man who was too proud and selfish to consent -to marry any woman of his own people. Now, in so far as his standing is concerned, -he is held as despicable beyond measure and of no account among men. -<span class="pageNum" id="pb565">[<a href="#pb565">565</a>]</span></p> -</div> -</div> -<div id="s116" class="div2 section"><span class="pageNum">[<a href="#xd30e1616">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">116.</span> <span class="sc">The Acts of the Seventh Son, Djĕñgoʹʻseʻ</span></h3> -</div> -<div class="divBody"> -<p class="first">In the olden time there stood in a certain land a lodge surrounded by a dense forest, -in which lived a very old man, his seven sons, and a daughter. The youngest son was -very small, and he possessed a cur which was not larger than a gray squirrel and a -very small bow and arrows to match it; the bow, it is said, was a half span in length. -</p> -<p>This small boy and his diminutive dog played together daily, hunting fleas around -the fireplace. The cur would track a flea, and just as the flea would leap up from -its hiding place the small boy would shoot it with an arrow from his diminutive bow. -Thus he amused himself all day and far into the night. -</p> -<p>Now, the old man, the father of this family, forbade his sons from going to hunt in -a certain direction from the lodge. In time, however, the eldest son, wearying of -this seemingly unreasonable restraint, determined to hunt in the forbidden direction, -in order to learn, if possible, what it was that caused his father to prohibit his -brothers and himself from going into that region. So, following his resolve, he started -for the region, but never returned home. Then the second son resolved to follow his -elder brother, so he also started for the forbidden land; and he, too, never returned -home. Finally, when six of the brothers had gone away and none had returned, the aged -father said to his youngest son that he himself was going in search of his six lost -sons. After carefully instructing his youngest son what to do for himself and his -only sister in his absence, he started away. He, too, failed to come back, and the -two young persons in the lodge became anxious about their own fate, as they were then -dependent on themselves. -</p> -<p>At last the youngest, the seventh, son informed his sister that she and he would have -to follow the path of their father. The time was winter, but they started, following -the trail in a light snow. As they set out, the young boy, seizing his diminutive -cur, dashed it against the ground, whereupon it immediately arose in the form of a -very large dog. At this the boy sent the dog away, as it was of no further use to -him. The brother and sister traveled the entire day, and when they were nearly famished -with hunger they came to a lodge just as it was growing dark. In this lodge they found, -to their great delight and comfort, embers still burning and before the fire, which -was nearly out, a large piece of broiled venison still attached to the sticks and -skewers. By adding fuel to the fire they succeeded in building it up so that it would -last during the night. Having eaten the broiled venison, and being very tired, they -lay down near the fire and were soon fast asleep. -</p> -<p>In the morning they ate the remainder of the venison and at once <span class="pageNum" id="pb566">[<a href="#pb566">566</a>]</span>resumed their journey. They had no provisions to eat on the way, but they traveled -onward until the darkness made it difficult for them to proceed farther, when, tired, -hungry, and ready to drop from exhaustion, they reached another lodge. In this they -found dying embers and a substantial piece of broiled venison. As on the previous -night, they rebuilt the fire, and when they had eaten the venison they lay down to -sleep beside the fire. -</p> -<p>Next day the remains of the venison furnished their breakfast. Just before starting -the boy found a flint and a stone ax, which he took with him. Toward nightfall a blinding -snowstorm set in, but the little wanderers kept on their way. When it was quite dark -they came to a rude covert formed by the interlocking of fallen trees, the united -limbs of pine and cedar holding the snow in such wise as to form a very rude shelter. -Under this retreat the two little wanderers found a place full of dry leaves. Outside -of this shelter the snow had fallen to so great a depth that it overtopped their heads -in many places. In this refuge they decided to remain for the night, although they -had nothing to eat and no hope of getting anything. Nothing daunted by the cheerless -prospect before them, the boy and his sister kindled a fire with dried twigs and other -fuel. As soon as the fire began to radiate its heat a covey of quail came out from -under the branches of the trees forming the shelter. The boy at once killed several -of these, which he dressed and cooked for himself and his sister. After eating their -supper the boy added to the fire enough fuel to keep it until morning; then they retired -for the night, burrowing among the dry leaves, not far from the fire, for covering. -Next morning the fire was built up again, after which the boy found and killed more -quail for breakfast. After cooking and eating these, they awaited the abatement of -the storm before starting out on the trail. -</p> -<p>During the day an old woman, who lived alone in the vicinity and quite aloof from -her people, left her lodge to look for hickory bark to keep up her fire in order to -prevent the cold from freezing her to death. Noticing smoke issuing out of a great -bank of snow at some distance, she went to see what kept the fire from going out, -and she was astonished to find the small boy and his sister. Moved with pity, the -little old woman took the children from their uncomfortable place and brought them -to her lodge, where she placed before them what little food she had. They ate their -fill. The children were indeed very glad to be with a friend. The little old woman -told them that she desired to have them remain with her as her own children. -</p> -<p>Next morning the little boy, having spat upon one of his arrows three times, cast -it out of the lodge through the smoke-hole, saying to it: “Go thou, then, hunt for -a deer and kill it for our food.” <span class="pageNum" id="pb567">[<a href="#pb567">567</a>]</span>Obeying him, the arrow flew out of the smoke-hole and disappeared. After being absent -for only a short time, it returned through the smoke-hole. The boy seized it, and, -finding on it traces of fresh blood, he turned to the little old woman, saying: “Oh, -grandmother! go out and look for the dead body of a deer; it lies not far from here.” -Not far from the lodge she found, indeed, the body of a deer, which evidently had -been recently killed. Having brought it to the lodge, she dressed it. Then she cooked -some of the venison for herself and her adopted grandchildren, and while they were -eating the little old woman continually uttered words of thanksgiving to the Master -of Life<a href="#n426" id="n426src" class="noteRef">426</a> because she was again able to eat venison. -</p> -<p>Every day thereafter, in the same manner, the boy sent out his arrow to hunt game -animals for the food required by him and his little sister and their adopted grandmother. -Sometimes the arrow would kill a bear, sometimes a deer; it killed game of all kinds, -and the small family had plenty to eat and some to spare, in addition to their constant -feasting. Thus they lived several years, and the boy grew to young manhood. During -this time the youth did not go beyond the immediate neighborhood of the lodge in which -he lived; and he had no friends except a certain young man, one of the people of the -region, who came to see him frequently and who was his close friend. -</p> -<p>At this time the presiding chief of the settlement offered to give his comely daughter -to the best bowman and hunter among the young men of his people. So he appointed a -day when all the young men should go out to hunt deer and bear to provide a suitable -feast for the occasion. Now the friend of our future hero came to the lodge to tell -him of the occasion, but he did not tell him, however, that the prize for the winner -would be the chief’s daughter; he merely asked the young man to accompany him as his -partner. So they started out together to hunt, but they did not exert themselves very -much in killing game animals. The young man with the enchanted arrow occasionally -sent it out to hunt for them. When finally they resolved to start for home, the arrow -had killed in all twenty-four deer, so the share of each was twelve; but five or six -deer apiece was the average of those who went out singly to win the prize for marksmanship. -On the return of the hunters to the village they learned of the great success of the -two youths who had gone as partners, and they could not repress a feeling of envy -toward them. Notwithstanding the result of the hunt the chief said, still withholding -his daughter from the winner: “I will fulfill my promise after we have made many feasts -with all the deer which have been killed for this occasion.” Our future hero, however, -still did not know what he had justly won as a reward of the efficiency of his enchanted -arrow. -<span class="pageNum" id="pb568">[<a href="#pb568">568</a>]</span></p> -<p>During the festivals the envious young men conspired to put this unsuspecting youth -out of the way. In carrying out this resolution they invited him to accompany them -to an island on which they assured him there was an abundance of game, and that they -would return in time for the festivities on the morrow. So he consented to go with -them to this place, in which they had agreed among themselves to leave him to die -of hunger and exposure. On leaving the village they went to a large lake containing -an island, from which the mainland was not visible in any direction. After landing -on the island the party dispersed, ostensibly the better to hunt. Having previously -agreed on their method of procedure, the conspirators waited until they saw that the -youth had gotten some distance into the forest. Thereupon they returned at once to -the landing place and stole silently away, leaving their victim to die from hunger -or to be devoured by unknown monsters which, it was said, infested the island. -</p> -<p>Their intended victim kept on hunting, however, and finding only two partridges, killed -them and carried them along with him. When it became so dark that he could not see, -he returned to the landing place to seek for his supposed friends, only to find that -they had gone off, leaving him to his fate. Seeking the tallest pine tree that he -could find, the young hunter climbed very high, to a point where the limbs were closely -interlocked. Having cut off a number of overhanging branches, he placed them on the -top of those on which he desired to rest, thus forming a fairly comfortable resting -place. Seating himself on this perch of boughs, he soon began to doze. -</p> -<p>Some time during the night he was roused from his slumbers by the barking of dogs, -which were following his trail. These belonged to a Son of the Winter God, who was -hunting for human flesh to eat. Finally the dogs came up to the tree in which the -youth was concealed, whereupon he threw down to them at once one of the partridges -which he had been fortunate enough to kill. Seizing this, the dogs went off fighting -for it. Shortly they returned to the tree and began to bay at him. At this he threw -to them the other partridge, with the result that they again went off as before. Seeing -the dogs eating what he believed they had treed, the Son of the Winter God called -them off to another part of the island, and they did not return hither. -</p> -<p>In the morning the youth, descending from his lofty perch, went to the shore of the -island at the point where the party had made a landing. Finding no boat there he struck -his breast several smart blows, which caused his stomach to give up a canoe no larger -than a plum pit, provided with a pair of oars. Several sharp blows on the diminutive -canoe with his enchanted arrows immediately caused it to assume the proportions of -an ordinary canoe. The same treatment <span class="pageNum" id="pb569">[<a href="#pb569">569</a>]</span>made the pair of oars assume the size of ordinary oars. Placing his canoe in the waters -of the lake and boarding it the young hunter soon rowed his way to the shore whence -he had been kidnaped by the envious young men. On landing the young man drew the canoe -ashore, and then striking it several sharp blows with his enchanted arrow, it quickly -assumed its former diminutive size, and he in like manner restored the pair of oars -to their former dimensions, after which he swallowed them again. Thereupon he wended -his way at once to his own home with his adopted grandmother. -</p> -<p>It was not long before it became village gossip that the young man had returned home. -Then his friends sent for him, asking that he attend the shooting match and feast -of venison given by the chief, whence he had been kidnaped and taken to the island -to die. Notwithstanding this treatment, the young man consented to go to the chief’s -entertainment. -</p> -<p>Now, the tutelar deity of the presiding chief was a hen harrier called <i lang="see">ʼnwiʻʹʼnwiʻ</i> in the vernacular. This the chief caused to float in the air at double the height -of the tallest tree, as the mark at which all must shoot who were invited to the feast.<a href="#n427" id="n427src" class="noteRef">427</a> All the young men who knew the nature of the prize that the chief had offered as -the reward for the best marksmanship kept shooting daily at this bird floating in -the air; but they were all shooting to no purpose, for some of the arrows would not -attain the altitude of the hen harrier, while others which did so flew wide of the -target. -</p> -<p>Finally, the chief said to the Master of Ceremonies: “Now, after this, let each man -try only once more and then let those who have failed to hit the target retire … from -the group of candidates, and place them in a separate place from those who have not -made this last attempt.” This was ordered, and as quickly as a man took his last shot -he was placed at a distance from those who had not yet made the trial, lest some mistake -be made and someone be unwittingly given two or more chances. Finally, when all the -candidates had shot, it was suddenly discovered that Djĕñgoʹʻseʻ had failed to take -his chance. All had failed before him to hit the hen-harrier hawk, so his friend urged -him to make the attempt, but he as steadily refused, saying, “I do not want to kill -it.” Notwithstanding his positive refusal, his friend placed his bow and arrow in -his hands, and with Djĕñgoʹʻseʻ resting his hand upon it, he pulled the arrow to its -full length and then let it fly. The arrow shot upward and transfixed the body of -the hen-harrier hawk, which fell to the ground. Then the chief himself informed Djĕñgoʹʻseʻ -that in winning the contest for marksmanship he had also won his daughter as the prize -of the victor in this contest. -</p> -<p>Djĕñgoʹʻseʻ informed the chief that he had not known until then that there would be -a prize for the winner in this contest for marksmanship, <span class="pageNum" id="pb570">[<a href="#pb570">570</a>]</span>and that as he himself had been adjudged the winner of the contest and also of the -chief’s daughter, he felt constrained to thank him for thus considering him worthy -of these great honors. The chief replied by bidding him to repair to his lodge to -claim his bride. This Djĕñgoʹʻseʻ did. -</p> -<p>When the competitors and suitors saw that Djĕñgoʹʻseʻ had won the prize for which -they had striven for so many days, they were greatly chagrined, and, moved by jealousy -and malice, they went forth and secured the aid of sorcerers to compass the death -of their more fortunate competitor. The sorcerers were asked to permit Djĕñgoʹʻseʻ -to live with his wife until the dawn of the following day, when a messenger of death -should pierce his heart so that he should die. -</p> -<p>With a light heart Djĕñgoʹʻseʻ repaired to the nuptial bed of his newly won spouse -and they two were very happy. But at the dawn of day on the morrow he expired in his -wife’s arms. Stricken with grief, the widowed bride, divining the cause of her affliction, -went out of the lodge to see how near daybreak it was and lest her lamentations would -disturb the repose of the spirit of her dead husband. She was not afraid … for she -was alone in the yard adjoining the lodge. Presently she heard the door, which she -had just closed after her, open, and looking back again she saw her husband come out -of the lodge and walk briskly past her without speaking to her. At once she followed -him as rapidly as she could, but she could not overtake him. She did not become weary -in her pursuit, feeling no fatigue nor hunger. She kept up her pursuit all that night, -all the next day, and all of the following night. Thus, for three nights and days -she kept closely on the trail of her husband. He had, of course, outwalked her, and -so she could not see him on the trail ahead of her. -</p> -<p>At dawn on the fourth day she suddenly came to a narrow passageway<a href="#n428" id="n428src" class="noteRef">428</a> in which stood two men, who accosted her, saying: “What do you here? What brings -you into this place, seeing that you are not dead? This is not the land of the living.” -She quickly answered them: “I am following the tracks of my husband, which appear -to lead through this passageway; I am seeking him.” As they seemed to be not satisfied -with her reply, she related to them in detail what had happened to her and her husband. -When the men had learned her story they decided at once to aid her, for no one who -had not seen death could pass without their permission freely given. They informed -her that some distance farther on there was another passageway, guarded by two fierce -panthers, which would rend her in pieces unless she was provided with the usual toll. -So they gave her two roasted pheasants, of enormous size, saying: “When you reach -the next passageway throw one of these to each of the panthers <span class="pageNum" id="pb571">[<a href="#pb571">571</a>]</span>and you may pass safely through. When you arrive at the third passageway you will -there find a man who will instruct you as to what you must do further to accomplish -your purpose.” -</p> -<p>Taking the two pheasants and thanking the two men for their kindness, the woman again -followed the trail of her husband. When she had gone a long distance she saw the couchant -panthers guarding the way of death and the dead. Following the instructions of the -two men, and throwing a pheasant to each, she quickly passed them. After following -the trail a long time, she finally came to the third passageway. The man who guarded -it said to her: “What do you here? What brings you to this place, seeing that you -are not dead?” She answered him: “I am following the trail of my husband, which leads -through this passageway.” Then she briefly related to him the events which had caused -her to undertake the journey hither. The warder replied: “I will assist you in recovering -your husband. You must take with you this gourd, which is closed with a tendon, for -in this receptacle you will have to bring back the soul of your husband, carefully -shut up. You must take also this small gourd bottle, which contains the fat or oil -of man; you must take it with you for you will need it. When you reach a very large -strawberry field stretching on both sides of the path, you must rub some of this oil -on the palms of your hands. In this field you will see an elderly woman picking berries; -she is the hostess of this country, and she will aid you in all things, telling you -just what to do. After anointing your hands with the oil you must hold them up with -the palms turned toward the berry picker. Now start on your way.” -</p> -<p>With a light heart the woman again took up the trail of her husband, with the firm -resolve to follow the instructions of the warder of the last passageway. Finally she -reached the large field of strawberries, and taking oil out of the small gourd bottle -and rubbing it on the palms of her hands, she held them up toward the elderly woman, -whom she hailed in a loud voice. The woman, who was picking berries, heard her call -and stood attentive until the other woman came up to her, whereupon she said: “What -do you here, seeing that you are not dead?” Answering the Mother<a href="#n429" id="n429src" class="noteRef">429</a> of Ghosts, the woman said. “I come here seeking my husband, whose trail comes into -this place,” and so saying, she gave the two gourds to the Mother of Ghosts. The latter -replied: “I will put your husband into this empty gourd bottle, so that you may take -him back with you. Come then to the lodge.” The widow followed the elder woman to -her lodge, which stood a short distance from the field of strawberries. When they -reached it the elder woman concealed her guest under some bark in one corner, at the -same time saying: “Now, keep very quiet, for all the people come here to dance every -night, and they <span class="pageNum" id="pb572">[<a href="#pb572">572</a>]</span>will flee from me should they discover that you are here.” So the woman lay quiet -under the bark cover. -</p> -<p>When night came the approaching whoops of the gathering ghosts could be heard. Finally, -one by one they began to enter the lodge of the Mother of Ghosts. At once the hostess -began to sing and to beat on the drum used in the Great Feather dance. Then the concealed -guest heard the ghosts begin to dance. The ghost of her husband, however, had not -yet entered the lodge. When they had danced through a number of songs there was a -short recess, to give the dancers an opportunity to rest and to readjust their apparel -and ornaments. At last, the hostess asked the bystanders: “Where is the newcomer?” -They answered that he was outside of the lodge, being still bashful among so many -strangers. The hostess then said: “Bring him into the lodge; let him, too, dance and -be merry.” So they persuaded him to enter the lodge, and when the hostess again began -to sing and beat the drum he joined in the dancing<span class="corr" title="Not in source">.</span> -</p> -<p>After dancing a short time the dancers, sniffing the air, said: “What now? We smell -the odor of a human being!” At once they started to flee from the room, but the hostess -chidingly said: “Oh, pshaw! It is only I that you smell, for I am now getting very -old again.” So they did not leave the room, but began to dance again. When the ghost -of the newly arrived husband approached quite close to the hostess, she attempted -to grasp him, but he deftly eluded her hand, and the dancers all fled from the room. -But the hostess remonstrated with them, saying: “Oh, pshaw! It is only I scratching -myself. Why do you flee from me?” -</p> -<p>The ghosts were finally persuaded to reenter the lodge and resume the dance. Before -long another opportunity presented itself, and the hostess succeeded in seizing the -ghost of the newly arrived husband, while all the other ghosts escaped from the room. -Quickly uncorking the gourd bottle, the hostess soon compressed the ghost therein, -and securely closing it with its tendon stopper she called the embodied guest from -her place of concealment and hurriedly gave her the gourd containing the husband’s -life, and also the small gourd which contained the oil of the body of man. Then she -said to the now highly excited woman: “Be you gone now! Be quick, lest they see you; -the man at the first passageway will fully instruct you what to do to have your desire -fulfilled. So go.” -</p> -<p>Hurrying from the lodge into the darkness the woman followed the narrow trail. When -she reached the first passageway, its warder said: “When you arrive at your home stop -up with fine clay the nostrils, the ears, and every other opening or outlet of your -husband’s body, and then rub the oil of man over his body. When you have finished -this task, carefully uncork into his mouth the gourd bottle containing his life, in -such manner that his life can not escape, <span class="pageNum" id="pb573">[<a href="#pb573">573</a>]</span>but will reenter his body and so reanimate it again.” The embodied woman agreed to -follow these instructions. Then the warder, giving her two roasted pheasants, which -were to serve as sops to the two couchant panthers guarding the middle passageway, -wished her a safe and auspicious journey home, and bade her start. -</p> -<p>The woman thereupon departed from the first passageway, walking as rapidly as possible. -She hastened along until she came to the middle passageway. There she gave one of -the roasted pheasants to each of the panthers, and, quickly passing through the passageway, -continued her journey. Finally she came to the first passageway, through which she -went, and then, after traveling for three days and nights, she safely reached home. -</p> -<p>Here she quickly prepared the body of her husband as she had been directed to do, -filling every opening and outlet with fine clay mixed with deer fat to soften it, -and then she carefully rubbed it with the oil of man. As soon as she had completed -the preliminary work she carefully and anxiously uncorked the gourd bottle containing -the life of her husband into the mouth of the body thus prepared. In a few moments -she was elated to see her husband’s body come to life again. -</p> -<p>This experience rendered the body of the husband invulnerable to the spells and incantations -of sorcerers and wizards. The faithful wife and her resurrected husband dwelt together -in peace and health and happiness until, in the fullness of years, they died and went -to the land of the Mother of Ghosts. -</p> -</div> -</div> -<div id="s117" class="div2 section"><span class="pageNum">[<a href="#xd30e1625">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">117.</span> <span class="sc">The Legend of Hodadeñon and His Elder Sister</span></h3> -</div> -<div class="divBody"> -<p class="first">It is said that once there lived together all alone in a very long lodge an infant -brother and his elder sister. The only remaining fire burned at the end of the lodge. -In this place for some years abode these two, undisturbed by any unusual event. -</p> -<p>One day the brother said to his sister: “Oh, elder sister! what truly is the reason -that we two live here alone in a lodge which is so very long?” In answer his sister -said: “Indeed, we have been quite numerous in the not distant past; our relations, -who have lived and are now dead, filled this lodge on both sides of the fire pits, -to the doorways. The sorcerers have caused them all to perish; and this explains why -you are called Hodadeñon, for you are the last one not under enchantment.” -</p> -<p>It was evident that the young boy would become powerful in the exercise of orenda -(magic power). It happened one day that he said: “Elder sister, you must make me a -bow and an arrow.” She had great compassion for him, so she answered: “Let it be so.” -Then she made a bow and an arrow, using on them her best skill. <span class="pageNum" id="pb574">[<a href="#pb574">574</a>]</span>Having completed her task, she gave them to him. “Thank you, elder sister,” he said; -“now I will hunt. Hereafter you and I will regularly feed on meat. Now I will go to -hunt.” She said: “Let it be so.” -</p> -<p>Then the boy went out of the lodge. His voice continued to break forth as he went -murmuring right there round about the lodge. He did not go far away. In the evening -he entered the lodge, saying: “Ho, my elder sister, I come, having killed nothing. -Tomorrow, very early in the morning, you must arise and prepare food for me. Then -I will go to hunt, for very early in the morning game wanders about in the clearings.” -In the evening they became quiet and slept. -</p> -<p>At the dawn of day the boy spoke, saying: “Elder sister! come now, arise. You must -prepare food for me. As soon as I finish eating I will go to hunt.” Arising, she prepared -food, which was soon ready for him. As soon as he finished eating, he said: “Now, -elder sister, I will go to hunt.” “Let it be so,” she said in reply, thinking that -he would not go far away, as he was still so very small. -</p> -<p>He went out of the lodge early in the morning. After a long time his voice was no -longer heard. Thereupon his sister went out, wondering, “Where has he gone?” She looked -around, going from place to place, but nowhere was he to be found. Then she thought, -“He will get lost.” Soon after she had reentered the lodge, the sun being nearly set, -it happened that all at once a noise again arose, as if something had struck the door—then -suddenly Hodadeñon pushed his body against it and entered the lodge. He said: “Elder -sister, it is a fact that I have been to hunt for game. I have killed a something, -I know not what [it is]. Blacklegs, perhaps, it is called; banded-tail, perhaps, it -is called, this thing that I have killed. So to the spot you and I must go, and you -must take along the ‘burden cradle,’ for in that will the body be brought, as it is -of great size.” “Let it be so; go on,” she said. “You would better take the burden -cradle,” he said again. “<i>Wah</i>, I will carry its body easily,” she said. “<i>Wah</i>, you must be very strong,” he replied. “Go; let it be so,” she admonished him. -</p> -<p>Then the two started. Having arrived at the place, he told her: “Right there I stood, -and there it walked. Thus [I did] with my arrow, saying, <i>‘sî, sî, sî, sî</i>, stop thou, first.’ So it did stand, forsooth. From here I shot, so that I hit it -right in the center [of its body], whereupon it fell backward, saying, <i>‘daʻ, daʻ, daʻ, daʻ.’</i> Toward it I ran, crying, ‘Do not break my arrow that I prize so highly,’ while it -rolled itself about in the dust.” While they slowly made their way along Hodadeñon -did not cease telling what had happened. At times his sister would say: “Come, go -thou on.” Suddenly he said: “Right there it lies. Do you think you can indeed carry -it back?” “<i>Wah</i>,” she said, seizing it by the neck and starting homeward, <span class="pageNum" id="pb575">[<a href="#pb575">575</a>]</span>adding: “Come; go thou on.” “<i>Goh</i>, it is true, thou art strong, elder sister,” he said. -</p> -<p>“What thing is it named, the thing that I have killed?” “Djoqgweyani<a href="#n430" id="n430src" class="noteRef">430</a> it is called,” she said. “Djoqgweyani is it named, elder sister?” he asked. “That -is its name,” she replied. “Does it taste good?” he asked. “It tastes good,” she answered. -“Dumplings are what it requires, for dumplings are what people put with it.” After -reaching home she plucked the game, after which she “set up” the kettle and put in -dumplings [with the meat]. Constantly did Hodadeñon stand around about the fire saying, -“So it will indeed taste good to us?” “<i>Ho</i>, it certainly does taste good,” she said. When it was done she removed the kettle -[from the fire] and placed the mess on pieces of bark, and the soup and dumplings -in a bark bowl. Then they ate. Hodadeñon kept saying constantly, “It is so good, is -it not, elder sister?” “Oh, yes! it is good,” she would reply. “Djoqgweyani—is it -not true that is the name of the thing I killed?” he would say. “That is its name,” -was her answer. When they finished eating, he said, “Tomorrow again will I go to hunt. -Then indeed a large game animal will I kill.” -</p> -<p>It was a usual thing in the evening that this boy did not go to sleep at once. Continually -in the dark noises were heard here and there; then, again, under the bed these noises -were heard. What he was doing was not known. So the elder sister said: “My younger -brother, what are you usually doing making noises in the dark, yes, even under the -bed, for long periods; and, too, you go about laughing?” “Well,” said he, “I will -tell you. It is this. I am engaged in hunting fleas. They are very palatable, tasting -good to me. I have now told you. Whenever one escapes I laugh. So never ask me this -again.” He added, “Now again I will go to hunt.” “Let it be so,” she said in reply. -</p> -<p>Thereupon Hodadeñon went out. For a short time his voice was heard around about outside -the lodge; then again nowhere was his voice heard by his elder sister. On going out -of doors and looking around without finding traces of him, she reentered the lodge. -Not very long after, all at once she heard approaching footsteps; then something struck -the door, which opened, and there stood her younger brother, Hodadeñon. He said: “My -elder sister, get the burden cradle right away; forsooth, I have killed a large animal, -and you are not able to bring it without the burden cradle. I wonder what the animal -is called. Perhaps Baldheaded is its name; perhaps Snot-nose is its name; perhaps -Tasseled-with-Hemlock-bough<a href="#n431" id="n431src" class="noteRef">431</a> is its name.” “Come, go on! let us go back there,” she replied. “But you will take -the burden cradle,” he added. She answered: “Oh! I am fully prepared to bring it. -Go thou on. Let us then start.” -<span class="pageNum" id="pb576">[<a href="#pb576">576</a>]</span></p> -<p>Thereupon the two started. She followed him a long distance, when at last he stopped -and she did likewise. He said: “Right here I stood when suddenly yonder there walked -a very large animal, and when I said, ‘<i>Tci, tci, tci, tci, tci</i>. Stop thou first.’ Just this way [indicating] I did with my arrow. I shook my arrow. -The animal stopped. Then I said, ‘What, indeed, is thy name? Bald-head, it may be, -you are named; Snot-nose, it may be, you are named.’ Then I shot it there so that -the arrow fixed itself just in the center of the body, making it fall backward, saying -[with its wings] <i>du, du, du, du</i>; it fluttered loudly its wings as it fell backward. Thereupon then I ran thither, -saying as I went, ‘Do not break my arrow’; which I prize so much. Then I went near -the place where it lay. So right there it lies.” -</p> -<p>Hodadeñon then asked: “<i>Gwe</i>. What is its name?” She replied: “O’soont it is called.” Seizing it by the neck and -throwing it on her shoulder she started homeward bearing the body, and said: “Come, -go thou on; let us go home.” So they started homeward. They had not gone far when -he said: “O’soont, is it not the name of what I have killed?” “That is it,” she said. -Soon afterward he again said: “O’soont, is it not the name of what I have killed?” -“That is it,” she again replied; “go thou onward; so be it.” -</p> -<p>Once more they started forward. It was troublesome to answer him as they went along, -for every little while he would stop again, saying: “My elder sister, what is the -name of what I have killed?” Her answer was always: “O’soont is its name. Come, do -you go on.” She became thoroughly provoked with him because at short intervals during -the day he kept asking her the same question over and over. -</p> -<p>When finally they reached their home, he asked: “Does it taste good?” She replied: -“<i>Hoh</i>, it tastes good. It must be accompanied with hulled-corn mush.” After plucking the -animal and cutting it up, she boiled it in a kettle over the fire. While it was cooking -she exclaimed: “<i>Hoh</i>, how fat it is,” for the oil came bubbling up in the kettle. Again Hodadeñon stood -around and kept saying: “My elder sister, does it taste good?” She would reply, “<i>Woh</i>, it does, indeed, taste good.” Then she hulled corn and made meal, from which she -prepared mush to go with the boiled meat. Having removed the kettle from the fire -and skimmed off the fat, she mixed it with the corn-meal mush. Next pouring the meat -into a bark bowl and the corn-meal mush into another, the sister said: “Come now, -let us two eat together.” While they ate the boy still kept saying: “Elder sister, -I do think that the thing I killed tastes good. It is called O’soont, and it certainly -does taste good.” They finished their meal, whereupon the boy said: “Tomorrow again -I shall go to hunt. This time perhaps I shall kill something which will indeed be -much larger than what I have killed already.” Soon it became <span class="pageNum" id="pb577">[<a href="#pb577">577</a>]</span>night, and they lay down to sleep. But as for Hodadeñon he spent the night going about -hunting fleas, laughing when one would escape him. -</p> -<p>When morning dawned the boy said: “Come, my elder sister, arise now. The game animals -habitually go about the open spaces very early in the morning.” The sister having -warmed up things [to eat], they ate their breakfast. When they were through the boy -said: “Now I shall go out to hunt.” With these words he went out of the lodge. After -going around the lodge murmuring for a long time, all of a sudden his murmurs ceased. -He was now nowhere about the lodge, for he had gone to some unknown place. It was -a long time before the sister heard the footsteps of a person who was approaching—the -sounds, <i>dih, dih, dih, dih</i>. Again Hodadeñon struck the door, making it fly open, at which the boy leaped into -the lodge, exclaiming: “Elder sister, let us go back right away. I have killed a very -large game animal, but I do not know what animal it is. It may be that its name is -Great Eyes; it may be that its name is It Has Two Long Ears; it may be that its name -is White Tail. Now it is that you must take the burden cradle; otherwise you can not -bear its body, for it is so great in size.” Answering, she said: “So be it. I will -take the burden frame.” -</p> -<p>Then the two started, and having arrived at the place, the boy suddenly stopped, saying: -“Just here is the place where I was when I was surprised to see this animal running -along there. Only my arrow I held out and said to the animal, ‘<i>Tci, tci, tci, tci</i>. Stop, first,’ and it stopped. Thereupon I asked it: ‘What is thy name? Perhaps Thy-Two-Eyes-are-Large -is thy name; perhaps Thy-Two-Ears-are-Long is thy name; perhaps Thy-Tail-is-White -is thy name?’ Then I shot, hitting the animal in the very center of its body. It ran -along farther, and I pursued it. At a long distance from here I suddenly found its -body lying there, with the arrow protruding very little, so deep had it penetrated -into the middle of the creature’s body.” The two went on to the place where the game -animal lay, and on reaching it, the boy said: “Here it lies.” His sister was surprised -to see the body of a deer lying there, and she exclaimed: “My younger brother, I am -thankful that now you have killed a large game animal. I have been in the habit of -pitying you, hoping that perchance by the risks you have taken you might grow up to -be a good hunter. Now I think you are immune to the orenda (magic power) of the neogen, -for you have killed an animal bearing this name.” In a short time the boy exclaimed: -“Oh, elder sister! does it taste good?” She answered: “Yes; indeed, it tastes good, -and I shall now skin it.” When she completed this task she quartered the deer, after -having cut off the legs, which she placed aside in a <span class="pageNum" id="pb578">[<a href="#pb578">578</a>]</span>pile by themselves. Then she proceeded to arrange a package of the meat on the burden -cradle, securely binding it with cords of bark. Having finished her own load, she -next proceeded to make a load for the boy of the four legs of the deer. Deftly fashioning -a pack strap of bark, she fastened the load on his back, saying: “Come now, you take -the lead.” At this he started ahead, and kept on while she gathered up her utensils -and made ready to follow. Her load being very heavy, she could hardly manage it. In -order to get it on her back she had to place it first on a log, from which she was -able to raise it to her back. Then, with the sister following the lead of her younger -brother, both went along with their burdens. A long distance was covered when she -saw him sitting on a log with his burden resting on the log, too. He said: “I am resting -because the load is so heavy. Come, do you also rest yourself here.” So, setting her -load also on a log, she, too, rested. Again the boy asked: “My elder sister, what -is the name of the thing that I killed?” She answered: “Neogen is its name.” He asked: -“Does it taste good?” “<i>Hoh</i>, it tastes good,” she replied, “if it is cooked in the right way. Come now, let us -go on homeward.” Of course she helped him get his burden on his back. When she readjusted -her own load, she followed her brother. On reaching home, she found that he forsooth -had arrived there too. As she entered their lodge her forehead strap broke, letting -her burden fall, with the sound, <i>pumh!</i> It was very heavy. -</p> -<p>Unwrapping and untying the packages of meat, the sister hung the various pieces around -the interior of the lodge; the meat nearly filled the small room. Next she stretched -the skin. For this purpose she made a large hooplike frame, telling the boy to watch -her carefully while she did so. Then she attached the skin around the edges to this -frame by means of bark cords. “In this way do people generally do this thing, which -is called ‘stretching the hide,’ ” said the sister, “and you must ordinarily do it -in the same manner, for I believe that you will live a very long time.” “So be it,” -said the boy, “I will follow your instructions. Come now, do you prepare the food. -I will try it to learn how good it is.” The sister answered: “So be it. I will make -a dish of meat cut into small pieces boiled down. I will prepare it.” So she set up -the pot [over the fire]; and around the place the boy hung, continually saying: “Perhaps -this will taste exceedingly good to us. It tastes good indeed, I suppose.” “Oh! it -tastes good,” she replied. So things went on until the food was cooked, when the sister -removed the pot from the fire. Then she put the meat into a bark bowl, and the soup -also. The deer’s liver had become by this time of the consistency of bread, so the -brother and elder sister began to eat. While at their meal the lad exclaimed three -times: “<i>Ho</i>, my elder sister, what I killed tastes exceedingly good.” -<span class="pageNum" id="pb579">[<a href="#pb579">579</a>]</span></p> -<p>When the two were through eating the boy said: “My elder sister, I shall now take -a rest because I am tired out. Just now we have an abundance of meat.” Then he rested. -Indoors he walked around, and indoors, too, he seated himself at times, and for a -long time he went about hunting fleas. The sister went to fetch wood for fuel, taking -the burden frame with her, so the boy was left by himself. -</p> -<p>Suddenly he was startled by the sound of some one singing in the loft above: “My younger -brother, tobacco. Once more I want to enjoy a smoke, my younger brother.” Climbing -up into the loft, the boy was surprised to find a male person lying there, having -a very large head and an enormous suit of hair. Hodadeñon said: “<i>Gwe</i>, what ails you?” The man replied: “My younger brother, I desire to smoke. Yonder -lies a pouch made of skunk skin; in it there is a very small quantity of tobacco and -there is also a pipe.” Having found the pouch as said, Hodadeñon took out of it a -very small piece of tobacco; also a pipe. Next he proceeded to cut up all the tobacco, -and kept saying, “I shall use it all, as it is my custom to do, for it is abundant -seemingly.” Having completed his preparations, he took from the pouch the fire flint -and the punk, and struck off sparks that set fire to the tobacco. Then, placing the -pipe in the man’s mouth, he said: “Now you shall smoke.” Replying, “I thank you, my -younger brother,” the man drew in the smoke, and smoke settled all over his head. -Thereupon mice in large numbers came out of his hair because of the tobacco smoke -that settled into it. Hodadeñon then ran away because he was choking with the smoke. -</p> -<p>Just then his elder sister returned and said in a loud voice: “What are you doing? -What are you doing?” Hodadeñon replied evasively: “My elder sister, what is the reason -that you have not told me that a man lay in the loft who is your elder brother? You -have constantly said that we two were alone, and that that was the reason I am called -Hodadeñon.” The elder sister replied: “The reason why I have not told you before is -because you are inattentive.” The younger brother answered: “I cut up the tobacco -because my elder brother kept saying that he desired to smoke, and I used all of it, -for there was only a very small piece left, and it would seem there is an abundance -of tobacco growing. As soon as I placed the pipe in his mouth he drew in the smoke -and blew it out, whereupon his hair became filled with the smoke and many mice came -forth from it. The room was filled with smoke. I was choking from the effects of it -when I descended from the room. That is what you heard and led you to say that I was -doing mischief.” -</p> -<p>The sister retorted: “I do say that you are careless and inattentive. You used up -all the tobacco. At all times it was my habit to scrape only a very small quantity, -which I put into his pipe, and he would <span class="pageNum" id="pb580">[<a href="#pb580">580</a>]</span>smoke. The times that he smokes are a year apart. But now you have used all the tobacco. -This is the reason that I say you are careless and inattentive. Moreover, you have -killed him, for I think there is no more left of that on which he must live.” Hodadeñon -answered: “How far away is the place where that thing abounds?” She replied: “It is -distant.” He persisted: “Come, tell me in what direction it grows.” She answered, -“It is of no use for me to tell you. You could never have the power to accomplish -the task of getting some.” “<i>Guʼúʻ!</i>” he exclaimed; “you seem to have a great contempt for my ability. Come, tell me, -please.” Thus they spent the entire day disputing about the matter. The sister kept -on saying: “It is of no use for me to tell you.” -</p> -<p>Finally the lad stopped talking. It was a long time before the elder sister spoke -again, saying: “Now my mind is troubled. I shall now tell you and make you understand, -too. Look at this lodge of ours, which is a long lodge. It was full of our kin and -relations, who are no more. Your brothers were many. They have all been lost in the -region where the tobacco abounds. That place is full of what are called female sorceresses. -So it is impossible for you to accomplish the task of getting the tobacco. The lad -replied: “So be it. I shall make the attempt. I shall succeed in this matter, as is -known [that I can]. Just look at what I can do; no matter how dark it may be I can -slaughter the fleas, a task which no one else has been able to do.” The sister responded: -“Do the best you can.” To this the lad said: “Tomorrow you must prepare provisions -for me; I shall start then.” At once she began preparing food for the journey. The -lad added: “You must make me a pack—one that is called a wrapped bundle.” So she made -such a bundle and placed meat and bread in it. In the morning the two arose, whereupon -the lad said: “I shall start. You and I are now to eat together for the last time.” -When they had finished their meal the sister exclaimed: “My younger brother, do your -best.” -</p> -<p>Then he set out on his journey. Around the lodge he walked with his pack, murmuring -as he went from place to place. Thus he spent the day. In the evening he reentered -the lodge, with the words: “Oh, elder sister! I did not start. Tomorrow, I think, -I shall surely start.” So saying, he laid his pack down. In the morning he said: “My -elder sister, I am about to start. You say that the path leads directly south?” She -replied: “That is what I have said. In certain places there are yet visible spots -where fires have been kindled and where forked rods or crotched sticks are set in -the earth, on which are fixed pieces of bread which are of many degrees of staleness. -You also shall affix bread there to such rods. Such is the custom.”<a href="#n432" id="n432src" class="noteRef">432</a> The lad replied: “So be it. You shall be suddenly startled; the ashes where you have -kindled a fire shall be scattered <span class="pageNum" id="pb581">[<a href="#pb581">581</a>]</span>because a measure of tobacco will fall there, causing the ashes to fly up. Then you -shall think that I am still alive. I believe this shall come to pass.” -</p> -<p>Taking up his pack, the boy said: “My elder sister, I am starting—you say that the -path leads directly south?” She replied: “That is what I said.” Thereupon he went -out of the lodge. For a long time she heard his voice around the lodge, as he went -about murmuring. After that she heard it no more. Then she said: “Now, I suppose he -has started. Oh! he is to be pitied, for he will become wretched. It is doubtful whether -we shall ever see each other again.” The lad followed the path, and in the evening -he suddenly came to a spot where it was plain that fires had been kindled and people -had spent the night. The remains were of many times. Having decided to spend the night -there, he kindled a fire, by means of which he warmed the bread and the meat which -he took out of his pack. When he had finished his meal, he was startled to see near -by forked or crotched rods set in the ground, on some of which were fixed pieces of -bread, and on others pieces of meat. These had been there for widely varying periods. -At this sight he exclaimed: “Oh, how wretched did they become! Those persons who have -left these remains are indeed all dead, and they were brothers to me. So I, too, shall -do the same thing.” Then he set up in the ground a rod with a crotch, on which he -fastened a piece of bread among the other fragments of all ages—some of them quite -old. Then he lay down and went to sleep, with his body supported against his pack. -In the morning, finding everything as it should be, the lad said aloud: “I am thankful -that I am still alive. My elder sister said indeed that it was doubtful that she and -I would see each other again, because the path I must follow passes through all manner -of difficulties.” -</p> -<p>Having said this, he set out along the path. When he had gone a long way he was startled -to hear at some distance the sound, “<i lang="see">doʻʹ, doʻʹ, doʻʹ, doʻʹ</i>,” which one would suppose was made by a woodpecker loudly pecking on a great hollow -tree. Going to the tree whence the noise came, he saw fluttering from place to place -and pecking holes in the trunk a cuckoo of enormous size. A sight that caught his -eye and conveyed a more serious warning was the great number of arrows stuck in the -tree near the spot where the cuckoo was fluttering about. He concluded that these -arrows had belonged probably to those who had been his brothers, and that therefore -this bird was possessed of great orenda (magic power), which it exerted with evil -purpose only. Thereupon the lad exclaimed: “It shall see its doom, for now I will -kill it.” Aiming at the cuckoo, his arrow struck in the very center of its body, whereupon -it began to beat with its wings against the tree to which it was pinned. -<span class="pageNum" id="pb582">[<a href="#pb582">582</a>]</span></p> -<p>Thus leaving the bird, the boy went on until evening, when he again came to a spot -where there were still traces of the former fireplace. There he stopped for the night. -After taking his pack from the forehead strap and laying it aside, he kindled a fire, -by which he warmed up the meat and the bread he had brought. When he finished his -meal he set up a forked or pronged rod to which he fastened a small portion of bread. -The spot was literally covered with rods carrying bread of all ages, which had been -set up by persons at widely varying times. Having completed his offering, the boy -retired for the night, resting on his pack. Soon he began to be troubled with dreams, -so that he rolled and tossed from side to side and could not sleep. -</p> -<p>Suddenly he was startled by the barking of a small dog, which had a very shrill bark, -such as he had never before heard. The sound drew nearer. The night was very dark. -Quickly arising and taking with him all his things he ran to a near-by stream and -ran up the trunk of a tree that slanted far out over the water. In a short time he -became suddenly aware from its barking that the dog was near and that it was rapidly -coming nearer still. When the animal was very close the boy heard the sound of rattles -[of deer knuckles] and a woman’s voice approaching, too, saying to the dog: “Do your -best, my slave. Just leave me the head of Hodadeñon.” Now he was startled by the barking -of the cur directly under the tree in which he was seated. Carefully fitting his arrow, -he released it, whereupon the arrow flew with the sound “<i lang="see">thum!</i>” and he heard the cry of the cur, “<i lang="see">kwĕñʻʹ, kwĕñʻʹ, kwĕñʻʹ</i>,<span class="corr" id="xd30e8703" title="Not in source">”</span> so he knew that he had struck it. There the woman turned back, saying: “Aha! It is -true, I think, as all people are saying, that Hodadeñon is without a peer in sorcery.” -</p> -<p>In the morning the lad descended from his perch on the slanting tree and went to the -place where lay the cur, stark dead. The arrow had struck the body fairly in the middle, -where it still remained. He drew his arrow out of the dog’s body, when he suddenly -found that there was a very small knuckle rattle tied to its neck. Having removed -this rattle bell, he cast the body of the dog, which was indeed very small, into the -water. In doing this he remarked, “Now will begin the period in which my mind is to -be disturbed by serious difficulties, it would seem. I think those women whose minds -are evil do not live far from here.” So saying, he started on his journey. -</p> -<p>The lad had not gone far when all at once he saw a man coming toward him. As they -met, the stranger said: “I am thankful that you are in health and peace, Hodadeñon.” -Hodadeñon answered: “It is true in the terms of your greeting to me. It is now my -turn, too, to greet you. I am thankful that you are well and in peace.” The man replied: -“This is certainly the truth.” Then the two <span class="pageNum" id="pb583">[<a href="#pb583">583</a>]</span>smiled, and one asked: “Is it not true that you and I are friends?” Whereupon the -other answered: “Indeed it is the truth we are friends. Whence did you come?” Then -the lad said: “<i>Ho</i>, far from here have I come. Whence did you come to this place?” The stranger replied: -“I, this self of mine, came from far from here, and I have left no relations, and -this is the reason why I am called Hodadeñon (Sʻhodadeñon<a href="#n433" id="n433src" class="noteRef">433</a>). It is known that I myself am the last one. The lodge whence I came was very long -and, it is said, was full of my relations, now dead, and of my own brothers. They -were destroyed on the way to the place where dwell those women of evil minds. We are -friends, so let us go together. You can aid me, and we shall be able to rob them of -tobacco.” The stranger’s answer was, “Be it so,” whereupon the two at once started -off along the path. -</p> -<p>After going a long distance they found the remains of a fire; there they stopped for -the night. As soon as they had warmed up bread and meat they ate their evening meal. -When they had finished eating the stranger said: “It is a fact that these portions -of bread affixed to the top of the rods are the cause or occasion for which all our -kinsmen died. Moreover, it is for us to make this a feast of Reunion of the Living, -which we must use as the means of thanksgiving and prayer. We must make an offering -of tobacco by casting tobacco on the fire. It is called the ceremony of making an -offering of tobacco. I have tobacco with which to do this.” Hodadeñon answered: “So -be it. How shall we do it?” The stranger: “All provisions that you have brought with -you we must lay in a circle around the fire, and a portion we must place aside in -the dark (i.e., conceal it).” Saying, “So be it,” Hodadeñon began to take the things -out of his pouch and to lay them in a circle around the fire. He also hid far away -in the dark some meat and bread. -</p> -<p>Standing beside the fire and holding the tobacco from the pouch in his hand, he said: -“Come now, listen to me, you, all kinds of animals and you, too, who have formed and -made my life.” With these words he cast the tobacco into the fire, exclaiming: “Now -do you listen; now the smoke of tobacco arises. Moreover, he and I ask you to give -us assistance, all of you who inhabit the forests and who are immune to enchantment, -and you who have made my life and that of my friend, who, too, has no relations left, -and myself who have no relations left, for which reason I am called Hodadeñon. We -shall fetch all these from the place where they have perished. These are the things -for which I pray. So thus we here fulfill our obligation by placing this tobacco in -this place, and we have laid away food in the darkness.” Having completed this invocation, -Hodadeñon said to his companion: “Come, now, let us go.” -<span class="pageNum" id="pb584">[<a href="#pb584">584</a>]</span></p> -<p>At midnight the two started and had gone very far when daylight came. As they traveled -they suddenly heard ahead of them the sounds “<i lang="see">duʻʹ, duʻʹ, duʻʹ, duʻʹ</i>.” Thereupon Hodadeñon said to his friend: “Show your courage now, my friend. We have -arrived, it seems, in the place where those who have evil minds dwell. Closer let -us go.” At last they reached the place in which the lodge stood, and they halted some -distance from it. -</p> -<p>All at once they heard a man singing and beating a drum. As he sang, he said: “Here -I am making tobacco; here I am making tobacco; here I am making tobacco; he who has -tobacco prepares tobacco.” Hodadeñon said to his companion, “Now is the time,” and -his friend replied: “So let it be.” Then they two entered the lodge, where they came -face to face with an old man, who held a mallet in his hand with which he was pounding -the tobacco all over. He was so old that his eyebrows hung down far over his eyes. -Hodadeñon said to him, “Oh, my uncle!” but he did not notice him and kept on pounding -the tobacco. At this, Hodadeñon, drawing his war club, struck him a blow on the forehead, -causing the blood to gush forth. After a long while the old man said, “Oh! I am sweating,” -at the same time wiping the blood off his forehead. Next, upraising his eyebrows and -looking at them, he said: “Oh! my two nephews, you have now arrived. Take courage, -my two nephews, because I myself am a slave working in tobacco.” Hodadeñon answered: -“I have come after tobacco and nothing else, because my elder brother, who is far -from here, desires to smoke.” The old man answered: “He is, I suppose, my own brother. -So be it. Take some back with you.” -</p> -<p>So Hodadeñon, taking up a twist of tobacco, threw it, saying: “Go hence to the opening -of the chimney of the lodge where my sister abides and drop in the ashes [at her feet].” -The sister, greatly surprised to see the ashes of the fire fly up, exclaimed, “I am -thankful that my brother Hodadeñon, it would seem, is still alive,” and she picked -up the tobacco. -</p> -<p>Next the young men asked the man with the long eyebrows where stood the lodge of the -very wicked women. He answered the spokesman: “Have courage. There stands the lodge -yonder, on the farther side of the lake. It is doubtful whether you two can cross -the lake. As we know, the ice on it is very slippery. No matter who it is that goes -there, as soon as he steps upon the ice a man speaks out, saying: ‘Let it rain bones; -let it be nothing but bones.’ And at once he becomes a pile of bones. Such will happen -to you if it be that you two are sorcerers.” Hodadeñon said in reply: “Come, my friend, -let us start.” Then they set out at once. Arriving at the lake, they found that the -ice that covered it was very smooth and that the lodge stood on the farther shore. -There a number of people were walking <span class="pageNum" id="pb585">[<a href="#pb585">585</a>]</span>about. One would think that they were expecting something to happen, for they were -looking around. Hodadeñon said to his companion: “Come, let us start.” Unstringing -their bows, they started on their journey over the ice, in the course of which they -used their bows as walking sticks, striking with them upon the ice. Everything went -on all right as they made their way over the frozen surface. All at once the people -on the shore saw them coming, whereupon they came at once on the ice to meet the bold -visitors. At once the people shouted, “It is raining bones,” and they came on, while -the two kept on their way. At last one of the people of the shore exclaimed: “Aha! -Now I believe it certain that Hodadeñon, the great wizard, has arrived, and they have -indeed crossed the lake.” Then all returned to their lodge on the shore. Having crossed -the lake, the two went at once to the lodge on the shore. With bravado they entered -it, finding all the occupants at home. One there was who was an old woman. -</p> -<p>One of the inmates said to the strangers: “It is a custom with us that when anyone -visits us we amuse ourselves, and generally for this purpose we bet our heads.” Hodadeñon -asked: “How is it customary for you to do this?” The reply was: “We run a race here -on the ice. We usually make a circuit of the lake and we use the snowshoe.” Hodadeñon -answered: “So be it, then; let us bet then.” He then made very fine snowshoes, which -were very small. When he had completed his task, he announced: “I am now all ready.” -Thereupon all went to the ice, and one said: “Now we must go around the border of -the lake on the ice, and whoever comes in ahead to this scratch line shall win.” Then -the runners went to the scratch line, where they stood awaiting the order to go. Hodadeñon -said: “I shall run alone on my side.” But the lake-dwellers pitted four men against -him. -</p> -<p>The order to go (<i lang="see">Oʹnĕⁿʻʹ</i>) was given—at which the contestants started to run around the lake. When they had -run half the way around it Hodadeñon was in the rear of the others. Removing his snowshoes -and setting them side by side, he got upon them, saying to them: “Take courage, pass -him; yes, pass them, and go directly to the scratch line. The other runners were suddenly -made aware of the fact by the furious sounds they heard that Hodadeñon was overtaking -them very fast. In a short time he passed them, and, easily keeping ahead of them, -he soon arrived at the place whence they had started. When his opponents arrived at -the scratch line he was standing there awaiting them. Addressing them, he said: “I -have now won from you; I have outrun you. Come on, my friend, let us behead them now, -one and all.” So the two destroyed all the wicked people. -<span class="pageNum" id="pb586">[<a href="#pb586">586</a>]</span></p> -<p>Next they went aside to a long pile of bones and proceeded to lay them in order, side -by side, working at this task for a long time. When they had finished, they began -to push against a great elm tree, while Hodadeñon shouted: “The great elm is falling -on them who are sleeping here.” Bravely they arose, all mingled together, men and -women, some with one arm or one leg longer than the other. Then Hodadeñon said: “Take -courage, my friend, it seems you must aid me in restoring the defective limbs of the -people here.” At once he went to work amending the arms and legs of the people who -had received the wrong limbs in their resurrection. This work having been finished, -Hodadeñon said: “Let everyone go home to the place whence he came,” but all replied: -“We do not know whence we came to this place.” Hodadeñon answered: “So let it be; -then you must accompany us home. We will go back to that place where my brother and -sister abide, because that lodge in which they dwell is very long, so you can live -there. Come, now, let us start.” -</p> -<p>So all departed from that place, with Hodadeñon in the lead. They were many nights -on the way before they reached home; they were many in number when they reached their -destination. Once there, Hodadeñon said: “Oh! my elder sister, we have now returned -home, and you must assign them places in the lodge, for I do not know all.” Thereupon -she told him to make the assignments himself, so when the large party entered he walked -back and forth in the lodge, dividing it among them. But before making the assignments -he said: “Now, it is not right that one man should live by himself and one woman by -herself; hence it shall be that a man and a woman shall dwell together, and they shall -sleep together, and they shall whisper together; they shall love each other, and thus -they shall be happy.” -</p> -<p>Thus they dwell today according to the labors of Hodadeñon. -</p> -<p>This is the length of the legend. -</p> -</div> -</div> -<div id="s118" class="div2 section"><span class="pageNum">[<a href="#xd30e1634">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">118.</span> <span class="sc">The Legend of Gādjisʹdodoʻ and Sʻhogoⁿʻʹgwāʼs</span></h3> -</div> -<div class="divBody"> -<p class="first">It is said that in ancient times there lived together in a very long lodge two male -persons. They were related one to the other as uncle (mother’s brother) and nephew. -As such, according to the custom of the times, they occupied opposite sides of the -fire in the long lodge. -</p> -<p>For something to eat, as he grew, the nephew, who was a very little boy, shot birds -and other small game. -</p> -<p>It came to pass one day that Sʻhogoⁿʻʹgwāʼs said: “Oh, my nephew! I am thankful that -now you are growing into manhood. It is a long time since I began to care for you. -It will happen that a little later on you will kill larger animals.” -<span class="pageNum" id="pb587">[<a href="#pb587">587</a>]</span></p> -<p>In time this did happen, for one day he killed a partridge, which he carried home. -On entering the lodge his uncle exclaimed: “<i>Wuʻ</i>, my nephew! I am very thankful you are returning home, having killed a large game -animal. What is the name of the animal you have killed? What kind of animal is it? -Do you know?” In reply the youth said: “I do not know.” The old man, going toward -his nephew, grasped the partridge so quickly that he raised the young boy off the -ground, saying: “Hand me at once the body of the thing which you are bringing back -killed, for you, of course, do not know what kind of thing it is.” Then the old man, -going aside and taking a seat, began to pluck and dress the partridge, saying at the -same time: “This thing requires, of course, nothing but dumplings.” Setting a kettle -over the fire, he made dumplings which he put into the kettle with the partridge. -The old man kept on saying, as he watched the bird cooking: “Perhaps this will taste -exceedingly good to us two.” The grease floated on the top of the water, for the bird -was very fat. Then the old man, removing the kettle from the fire, set it aside. He -put into a bark bowl or dish a share for his nephew, saying: “Oh, my nephew! this -is what you may eat,” but he held it just over the fire. When the young boy arose -to receive his portion and reached out for the dish, his uncle, grasping his hand -along with the dish, pulled the nephew over the fire, wherein he fell on his elbows. -At once he arose covered with hot coals, and took a seat aside on his own side of -the fire. Dissimulating his evil purpose, the old man said: “I am in too much of a -hurry, for I thought that I held it aside from the fireplace.” The nephew was greatly -astonished at what his uncle had done to him, for he never had illtreated him before; -and the lad began to weep, saying to himself: “I wonder why he has done this thing -to me.” -</p> -<p>The next morning the old man said: “Oh, my nephew! arise. Game animals usually go -about the clear places very early in the morning. So arise and go out to hunt.” -</p> -<p>After arising and making needed preparations, the nephew started out to hunt in the -forest. He kept on thinking: “My uncle has indeed abused me very much.” As the boy -went from place to place he was much surprised to hear a man at a distance say, <i>Tcĭt!</i> and he directed his steps toward the spot whence he believed the sound came. Soon -he was surprised to see the skull of an old man protruding out of the ground. As the -boy approached the skull said to him: “Oh, my nephew! you are much to be pitied now, -for affairs have taken a turn which will cause you misfortune. Exert yourself with -all your (magic) power, for he will indeed outmatch your orenda (magic power) if it -so be that you do not learn to remember the things which you have killed.” Thus spoke -the skull of the old man. -<span class="pageNum" id="pb588">[<a href="#pb588">588</a>]</span></p> -<p>But he continued: “You shall do this in your defense. I will assist you. I am the -brother of your uncle, who has outmatched to the utmost degree my orenda. I will tell -you, moreover, that that lodge, so long, was at one time full of our relations and -kindred, who are now no more. This is the reason it is so long and empty. Now go yonder, -not far from here, to an old rotten log, lying prone, and in which you will find a -raccoon, as it is called. You must kill it, and you must pass by this place on your -way home and I will give you further instructions.” Going to the place indicated by -the skull of the old man, the boy killed the raccoon, returning at once to the place -where the skull protruded from the ground. Thereupon the skull said to him: “You must -not forget the name raccoon, for this is the name of this animal which you have killed. -On your way home you must keep on saying, ‘Raccoon, raccoon, raccoon.’ So return home -now. And he will again ask, probably, as is his custom, ‘What is it that you are bringing -home killed?’ So do not get into the habit of forgetting. Exert yourself as much as -possible.” -</p> -<p>Thereupon the young boy started for his home in the long lodge, saying as he trudged -along, “Raccoon, raccoon, raccoon.” At first he whispered it, but when nearing the -lodge he uttered it loudly. Just as he pushed aside the door flap and stepped inside -the lodge he stubbed his foot, and his burden, the raccoon, fell inside and he beside -it. At that moment his uncle, the old man, said: “Oh, my nephew! now you are bringing -back, killed, a large game animal; what is its name and what kind of animal is it?” -Now, after his mishap at the doorway, the boy had entirely forgotten the name of the -animal, so he reluctantly answered: “I do not know the name of it.” At this his uncle -demanded the game, saying: “Hand the body to me, then, for you do not know what kind -of thing you are bringing home killed.” The nephew did as he was told, whereupon his -uncle, taking a seat aside, began to skin the animal, at the same time saying: “The -name of this animal is raccoon.” The nephew took a seat on the opposite side of the -fire. -</p> -<p>Then the old man set a kettle over the fire, with the remark: “The only way to prepare -this game is to cook it with corn-meal mush, which should be eaten with it. I shall -skim off the grease and pour it over the mush.” The youth did nothing but watch his -uncle. When the meal was cooked the uncle kept saying: “This will indeed taste very -good to us two.” Then he took out a share for his nephew, putting into a bark dish -some of the mush and a portion of the meat. Going to the edge of the fireplace, he -said, “Oh, my nephew! here is a portion for you to eat,” again holding it over the -fire. The youth arose quickly to receive it and took the bark bowl in his hands. Just -as before, the old man grasped his hands and drew him into <span class="pageNum" id="pb589">[<a href="#pb589">589</a>]</span>the fire, at the same time saying: “What is the use of my holding it somewhere else -when I myself am hungry.” Of course the youth fell into the fire on his elbows, and -on jumping out he was all covered with hot coals and ashes. Going aside, he took a -seat there. Then Sʻhogoⁿʻʹgwāʼs began to eat. When he had finished, he remarked to -himself, “I think I will save some of this for another time”; so he put some of the -food in a high place. The youth, his nephew, began to weep, saying: “Perhaps he will -kill me; I think it possible.” -</p> -<p>The next morning the old man again spoke to his nephew, saying: “Oh, my nephew! do -you arise. It is the custom for game animals to be found in the open places very early -in the morning.” Quickly arising from his bed, the youth at once made the necessary -preparations, and after finishing these, he started out to hunt. Once more he directed -his course toward the place where the skull of his uncle protruded from the ground. -On arriving there, his uncle addressed him: “Well, my nephew, what came to pass?” -The youth answered: “I kept repeating the name ‘raccoon’ as I went along, and when -I had reached a point quite near the lodge I just whispered the name to myself, saying -‘Raccoon, raccoon, raccoon.’ But at the very doorway I caught my foot in an obstruction, -and the body of the animal fell into the lodge and I with it. At that moment my uncle -asked me, ‘What is the name of the game you are bringing home killed?’ Of course, -I did not remember anything whatever about the name of the animal, so I answered him, -‘I do not know.’ To this the old man replied, ‘Quickly hand me the body of the animal, -for you do not know its name; and it is well known that raccoon is its name.’ ” Then -the man whose skull protruded from the ground said: “Oh! how unfortunate it was that -stumbling against an obstruction and falling down caused you to forget the name of -the animal. Exert yourself to the utmost. Be brave. Your only safety consists in remembering -the names of the animals that you may kill. You must remember at all times these names. -Now, then, go to that place there in the distance where turkeys abound. One of them -you must kill; and when you have killed it, you must pass by this place on your way -home.” As directed, the youth went to the place designated by his uncle, and there -he killed a turkey. Then he returned to the spot where his uncle’s skull protruded -from the ground. To encourage him his uncle said: “Be brave and exert yourself to -the utmost. This time you must remember the name of this game bird. It is called a -turkey. As you are going along homeward, you must keep saying, ‘Turkey, turkey, turkey’; -and as soon as you arrive near the lodge you must set your feet down carefully as -you walk, and must go along whispering the name to yourself, ‘Turkey, turkey, turkey.’ ” -<span class="pageNum" id="pb590">[<a href="#pb590">590</a>]</span></p> -<p>So the youth started for home, and as he went along he kept saying, “Turkey, turkey, -turkey.” On arriving near the lodge, he began to whisper the name, “Turkey, turkey, -turkey,” and he set each foot down carefully and securely. In this way he reentered -his home without mishap. And the old man, his uncle, was surprised and said: “Oh, -my nephew! you are bringing back a large game animal, killed. I am thankful for it. -What is the name of it?” The youth replied: “Oh! the name of it is turkey—just turkey.” -The old man, his uncle, merely exclaimed, <i>Wuʻʹ</i>, and, going aside, took a seat there. In the meantime the youth dragged the body -of the turkey aside to pluck and dress it. While engaged at his task he remarked: -“The only way to cook this is to boil it down to a pot roast.” Next he proceeded to -pluck and then to quarter the bird. When he had finished his task, he started the -meat to cooking in a kettle over the fire. As he saw it begin to cook he kept saying: -“It will certainly taste good to uncle and me.” The uncle on his part said: “I have -been thinking generally that he [my nephew] would become perhaps a fine hunter; for -it has been a very difficult task for me to raise you, and I have worked hard to do -it.” -</p> -<p>When the turkey was cooked the youth said: “I will not act in the manner my uncle -acts on such occasions.” Thereupon he set aside a portion of the boiled turkey in -a bark bowl, which he offered to his uncle by holding it directly over the fire, which -was burning briskly, saying: “This is what you will eat.” The uncle, exclaiming, “Oh! -I am thankful for it,” arose to receive it. As he grasped the bark bowl, the youth, -seizing his hands along with the bowl, drew the old man over so that he fell into -the fire. At this the youth said, excusing himself: “I am so hungry, indeed, that -perhaps I was holding the bowl in an unintended place.” The old man answered, “Now -my nephew, you have abused me. It has been my habit to think that you would not treat -me in this manner, for I have raised you from childhood to youth.” The nephew was -eating, but he answered his uncle: “I just thought that that was perhaps the custom -on such occasions, for you were in the habit of acting in this manner.” So saying, -he kept on eating. Finally he said, “I believe I will save myself a portion for a -later time;” and he laid aside some of the boiled turkey. -</p> -<p>The next morning the old man did not say, as was his custom, to his nephew: “Come -now, arise, my nephew.” On the other hand, the young nephew said to himself: “So be -it. I will now arise, I think. My uncle is accustomed to say that the game animals -go about in the open country very early in the morning.” So the young man arose then, -and proceeded to make his usual preparations before going out to hunt. After eating -his morning meal he started from the lodge. The uncle spoke not a word. It would appear, -one would think, <span class="pageNum" id="pb591">[<a href="#pb591">591</a>]</span>that he was angry. The youth went directly to the place where his other uncle’s skull -protruded from the ground. -</p> -<p>Having arrived at the spot, the skull addressed him, saying: “Well, my nephew, what -happened?” The youth answered: “I remembered the name all the way home, and when my -uncle asked me, ‘What are you bringing home, killed?’ I answered him, ‘Only a turkey.’ -My uncle replied, merely, <i>Wuʻʹ</i>. Then I prepared the bird and cooked it. As soon as it was cooked I kept saying: -‘I shall not act in the manner in which my uncle acts.’ Then I put a portion for him -on a bark dish and held the dish directly over the fire, saying: ‘Oh, my uncle! eat -this portion.’ He replied, <i>‘Hoʹ</i>, I am very thankful,’ and grasped the dish, whereupon, gripping his hands, I pulled -him down into the fire. I may have held it in the wrong place because I was very hungry, -but the real reason I did so was because I was angry with him on account of the many -times he scorched and burned me. My uncle said: ‘I believe that you have now begun -to abuse me.’ I replied that it seemed to be the custom when one was giving food to -another. He walked to and fro, and one would think that my uncle was angry.” -</p> -<p>The skull of the uncle at once replied: “It was just right for him. Now, indeed, this -is about to come to pass. It is impossible that in the future he will ask you for -the name of the things which you may bring home killed. Oh, my nephew! It is known -that your uncle is making preparations. He is gathering logs and burning them on the -fire, and when night comes he will have a great fire, as is well known. So, be brave, -careful, and watchful. You must not go to sleep. An evil dream will cause him to arise -suddenly, as is well known. Then you must quickly take down his war club and strike -a blow with it on your uncle’s head, at the same time saying: ‘What is causing you -to see marvels?’ And if he does not answer at once, ‘It has ceased,’ you must again -strike a blow on his head with the war club. Then it will come to pass that he will -say, as is well known, ‘The thing that the dream spirit has commanded me is baleful.’ -Whereupon you must ask him, ‘What did the dream spirit command you to do?’ In answer -he will tell you what he has been commanded to require you to do. Then you must return -to this place, as I do not know what he will say.” -</p> -<p>Now, the youth returned to the lodge which he called his home. Night came on them. -The fire was a brisk one. It so happened that the old man, the uncle, said: “The reason -I have put these large logs on the fire is because it seems likely that we two will -have a very cold time tonight.” The two lay down as usual, but the youth kept awake -as he had been warned to do by his uncle’s <span class="pageNum" id="pb592">[<a href="#pb592">592</a>]</span>skull. There was a hole worn through his skin covering through which he kept a strict -watch on his uncle. -</p> -<p>About midnight, perhaps, suddenly the old man began to moan and groan, muttering strange -words very loudly, the sounds increasing in intensity. Interspersed with these mutterings -were the sounds <i lang="see">ʼĕñʻ, ʼĕñʻ, ʼĕñʻ</i>. Suddenly arising from his couch, he moved about on his knees, meanwhile uttering -the same sounds and words as the youth had first heard. Then, with one great cry of -<i lang="see">ʼĕñʻ!</i> he cast himself on the fire and pushed with his feet and hands the huge firebrands -that had accumulated over toward the place where lay his nephew. Seeing this, the -nephew, quickly uncovering himself, leaped up just in time, for the great pieces of -burning logs fell blazing where he had just lain. Running over to the opposite side -of the fire, he took down from its resting place the war club of his uncle. His uncle -then being close to him, groping around on his knees and uttering dark words, the -youth struck him a blow on the head, saying at the same time, “What is causing you -to see marvels?” and again raised the war club to deliver another blow. But the dream -of the old man ceased at that time, and the uncle took a seat at one side of the fire, -and the youth took a seat on the opposite side. Thereupon the uncle said to his nephew: -“Compliance with what the dream commanded me is of the utmost difficulty.” The youth -answered: “Well, what did the dream command you to do?” The uncle made reply: “It -commanded me, saying, ‘You two shall hazard your lives’; it said to me that we two -must ‘take the roof off the lodge.’ ” The youth replied: “So let it come to pass. -What it has commanded amounts to nothing.” -</p> -<p>Then the two men returned to bed for the remainder of the night. Very early the next -morning the youth went to the spot where the skull of his uncle protruded from the -ground. When he reached the place, the uncle addressed him: “Well, what happened during -the night?” The young nephew answered: “Well, he says that he and I shall hazard our -lives by trading objects this very night which is approaching.” To this statement -the uncle replied: “I have been saying all along that he is determined to outmatch -your magic power (orenda), as is well known. It is his manner of doing things. He -will request something which you do not possess, and if it so be that you can not -obtain it at once, something direful will happen to you—you die, paying the penalty -by your death. Now I know that he will request the entrails of a bear from you, for -the very reason that you have them not. Then you must proceed in this manner: You -must go out and find a wild grapevine. When you have found it you must unwind the -vine and cut off a sufficient portion. This you must rub between your hands and blow -on, and instantly the vine will become the entrails of a bear. You must say, ‘I want -<span class="pageNum" id="pb593">[<a href="#pb593">593</a>]</span>the fat entrails of a bear.’ Make haste in what you are about to do, for I know that -he has completed all his preparation at the lodge.” So the youth went forth to hunt -for a wild grapevine, and found one which was wound around a support. Cutting off -at once what he required, he began to straighten out the length. Next he fastened -the coils together by means of bark cords, and by rubbing it with his hands and blowing -on it he soon transformed the vine into the fat entrails of a bear. -</p> -<p>Returning to the lodge, the youth addressed his old uncle thus, “Oh, my uncle! I return -fully prepared,” to which the uncle answered: “So be it; you just go to the end of -the lodge.” The nephew replied: “So be it.” Thereupon the uncle added: “It is not -certain whether I shall go now or later. But you must be in an expectant mood there.” -Then the youth started, passing along on the inside of the lodge, which was very long. -When he reached the end of the lodge he was surprised to see there the signs of a -fire, one which had burned perhaps a long time in the past. He took a seat there, -for he was ready for the work ahead of him. It was not very long afterward when at -last the old man began to sing in his own place: “<i>Yuʹʻhĕñ, yuʹʻhĕñ</i>, he and I are bartering; <i>yuʹʻhĕñ</i>, thou Gādjisʹdodoʻ, thou who art a nephew, <i>yuʹʻhĕñ</i>.” This he repeated in a loud voice, and the song was heard by all the wizards and -sorcerers dwelling along the borders of the land, all of whom said one to another: -“Now again his intended victim is his own nephew.” -</p> -<p>Making his way up to the place where his nephew was sitting, the old man said: “Now, -I am come to barter.” He carried in his hand a piece of bark on which lay several -pieces of meat. The youth answered: “What shall I give you?” The old man, in accordance -with the custom on such occasions, replied: “I can not tell what it shall be. Perhaps -you have the flesh of the raccoon?” The youth rejoined: “I will give it to you.” The -uncle answered: “No; not that.” The youth then said: “Turkey meat; that I will give -you.” The uncle replied: “No; not that.” Then the old man again began singing, “<i>Yuʹʻhĕñ</i>, he and I are bartering; <i>yuʹʻhĕñ, yuʹʻhĕñ</i>, thou Gādjisʹdodoʻ, thou who art a nephew; <i>yuʹʻhĕñ, yuʹʻhĕñ</i>.” At this moment flames burst out all around the place where Gādjisʹdodoʻ was sitting. -In defense, the youth said: “<i>Djiʹ, djiʹ, djiʹ</i>. Oh, my uncle! verily, you mean the entrails of a bear, the very fat entrails of -a bear, which I have.” As soon as he had ceased speaking, the flames went down. Drawing -forth the entrails of the bear (which he had prepared), the youth gave them to his -uncle. They exchanged the pieces of meat for the bear’s entrails. The old man said: -“I am thankful for these.” The youth then thought to himself: <span class="pageNum" id="pb594">[<a href="#pb594">594</a>]</span>“I will go back to my place as soon as I think he has returned to his own seat on -his side of the fire.” As he started, the old man again began to sing: “<i>Yuʹʻhĕñ, yuʹʻhĕñ</i>, he and I are bartering; thou Gādjisʹdodoʻ, thou who art a nephew; <i>yuʹʻhĕñ, yuʹʻhĕñ</i>.” Believing that his uncle had resumed his seat, the nephew returned to his couch, -where he found the old man sitting, smoking. The old man said merely: “We, oh, my -nephew! have now finished this task.” -</p> -<p>The next morning the youth again went to the place where the skull of his other uncle -was protruding from the ground. When he arrived there his uncle asked him what had -taken place last night. In answer, the youth related in great detail just what had -come to pass between the old man and himself. He told him all very carefully. Thereupon -this uncle said: “Now, it is a fact that he is collecting more logs and putting them -on the fire and near it, for he will again make a large fire this very night. And -it is, too, a fact that when he has his dream tonight, he will say in his own mind -that he desires the liver of a bear. This you do not possess. Be brave and do your -very best. This time you must hunt for fungi that grow on old rotten logs. These you -must procure—two in number—and you must treat them in the same manner as you did the -grapevine, and at once they will become bear’s livers. So, now, go out hunting for -these things.” The youth at once started on his quest for fungi in the forest. He -was not very long in finding the two that he required for his purpose. At once he -rubbed them with his hands, saying at the same time: “Let these soon become bear’s -livers.” Immediately the transformation took place as he wished. -</p> -<p>Then he started for the lodge, where dwelt his uncle. Arriving there, he said: “Oh, -my uncle! I have now returned.” He saw that the fire was a great one. Night came on -at last, and the two lay down to sleep, but the youth did not fall asleep. It was -perhaps midnight when suddenly the old man began to moan and groan with increasing -force and loudness; all at once he arose and crawled around there on his knees. Finally, -with a loud cry, ‘ĕñʻ, he threw himself on the fire. At once large pieces of wood, -all ablaze, fell in every direction, some in the direction of the youth’s bed. Quickly -arising and crossing over to the opposite side of the fire, he took down the war club -of his uncle, and seeing the head of the latter close to him, moving from place to -place, he struck it a blow with the club, at the same time saying: “Oh, my uncle! -what is causing you to see marvels?” Then quickly he raised the club for another blow. -Suddenly, however, the dream ceased, and the old man exclaimed, to avoid another blow -of the war club: “It has stopped now.” Having said this he drew aside and took a seat. -The youth did likewise. Addressing his nephew, the old man said: “Oh, <span class="pageNum" id="pb595">[<a href="#pb595">595</a>]</span>nephew! Compliance with the command which the dream gave me is very difficult indeed, -yea, dangerous.” The youth asked: “What did it command you?” The uncle answered: “Why, -it commanded me, saying you and he must barter by exchange, you and your nephew; and -it commanded also that this must take place early in the morning, and that a calamitous -thing would happen to you if it should come to pass that the barter by exchange failed -to take place before midday.” The youth replied: “So be it; we will attend to this -matter in the morning.” Then the two returned to their respective beds. -</p> -<p>Very early the next morning the old man, having arisen, again addressed the youth: -“Now you must go once more to the end of the lodge.” Having gone there, the nephew -kindled a fire. All at once the old man in his place began to sing again, as before: -“<i>Yuʹʻhĕñ, yuʹʻhĕñ</i>, he and I are bartering by exchange; thou Gādjisʹdodoʻ, thou who art my nephew, <i>yuʹʻhĕñ, yuʹʻhĕñ.</i>” As he sang the youth saw that he came toward him. Having arrived at the end of the -lodge occupied by his nephew, the old man said: “Oh, my nephew! I come to barter by -exchange.” The latter at once replied: “So let it be; what, then, shall I give you?” -The uncle’s answer was: “Oh! you have it certainly. You have what I desire.” At this, -then, the youth began to offer his uncle the things which he ostensibly guessed the -old man desired. When he had consumed sufficient time to mislead his antagonist, he -finally exclaimed: “Oh, my uncle! I believe that you indeed want the liver of a bear—the -fat liver of a bear.” Quite deceived as to the mental acuteness of his nephew, the -uncle replied: “I am very thankful for this.” Then they two made the exchange, and -the old man returned to his own end of the lodge, carrying on his back the package -of liver. As he went along he sang his song: “<i>Yuʹʻhĕñ, yuʹʻhĕñ</i>, he and I are bartering by exchange, <i>yuʹʻhĕñ, yuʹʻhĕñ</i>; thou Gādjisʹdodoʻ, who art my nephew, <i>yuʹʻhĕñ, yuʹʻhĕñ</i>.” Thus the uncle returned to his seat. When the youth thought that the old man had -reached his own part of the lodge, he returned to his own bed. When he had reached -it the old man said to him: “Now, what the dream commanded me has been fulfilled. -I am thankful, too.” -</p> -<p>Then the youth, having made the necessary preparations, departed, going to the place -where the skull of his other uncle protruded out of the ground. On his arrival there, -the uncle said to him: “Well, what happened?” The nephew answered him: “Oh! we completed -the exchange, and I passed through the test without mishap.” To this the uncle rejoined: -“Now you must hasten to return to the lodge. It is your turn to have a dream of that -kind. You, too, must kindle the fire by gathering great logs, so that you may have -a great fire. As soon as midnight comes it is for you to do <span class="pageNum" id="pb596">[<a href="#pb596">596</a>]</span>just as your uncle did, and as soon as he strikes you a blow with his war club, you -must say: ‘It is now ceased. Difficult and sinister is what the dream commanded me -to do.’ Then your uncle will ask: ‘What did it command you to do?’ In reply you must -say that it commanded you to have your uncle seek for the wish [word] of your dream; -and it said, too, that a direful thing should happen to your uncle should he have -failed to divine your dream’s desire by midday. A small round squash, which is growing -on a vine planted by your uncle beneath his bed, is what you must desire in your dream. -He prizes this squash very much, believing that his life depends on it. You must say, -‘Yes’ only when he names this squash as the thing desired for you by your dream. So -now quickly return to the lodge and get ahead of him in making the preparations for -kindling a great fire tonight. You must make the fire, and you must gather large logs -to maintain it in full blaze during the night, for you must have a fine fire.” -</p> -<p>So the youth returned to the lodge, and when he arrived indoors he said to his uncle: -“It is now my turn to make a good fire, and I will kindle it well, because I think -we shall have a very cold night.” Then gathering together many large logs and pieces -of wood, he proceeded to put them on the fire in order to have a fine blaze for the -night, as he had been told to do. Nighttime having come, they lay down to sleep. No -word of conversation passed between them. About midnight the youth began to moan and -to groan, saying, <i lang="see">ʼĕñʻ, ʼĕñʻ, ʼĕñʻ</i>. In a short time he arose from his bed groaning then very loudly, and without further -act, he cast himself on the fire, scattering in all directions with his feet and hands -the blazing firebrands, some of which went in the direction of the bed of his uncle. -The latter, having been awakened by the groaning, quickly arose to avoid the firebrands. -Then saying, “What has happened to you<span class="corr" id="xd30e8859" title="Source: ”?">?”</span> took down his war club, and seeing the head of his nephew moving about close to him, -struck it a blow with the club, which resounded with a <i>băʼʻ</i>, very loud. Immediately he raised the club to strike another blow, but at that moment -the youth said: “Oh, uncle, it has now ceased.” After regaining his composure, he -continued: “Now, what the dream commanded me to do is very difficult of fulfillment, -although a severe and cruel penalty is the price of failure to perform its mandate.” -Thereupon the old man asked: “What did it command you to do?” The nephew replied: -“It ordered me to have my uncle seek for the desire of my dream, to divine its word -in other terms; and if my uncle is not able to divine the word of the dream by midday, -something cruel and sinister will befall his body.” The uncle’s answer was: “So be -it. It has no great significance.” Then the two lay down again to sleep. -<span class="pageNum" id="pb597">[<a href="#pb597">597</a>]</span></p> -<p>Very early in the morning the youth arose and, after making his usual preparations, -said to his uncle: “The time has now come for us to begin.” The uncle replied: “So -be it; I am ready.” While they were taking their places the old man remarked: “Verily, -you must give me a clue to the ‘word’ of your dream.” But the nephew answered: “That -is not at all the custom in such cases, and it is certain that the reason it is called -‘the seeking of one’s dream word’ is that no clue shall be given.” At this reply the -old man exclaimed with mock surprise, “<i>Wuʻʹ!</i> this is indeed an astonishing thing”; but he failed to make his nephew agree to give -him a small clue to the thing he had dreamed. -</p> -<p>Thereupon the old man began to ask the questions necessary to ascertain the dream -desire of his nephew. He asked: “It may be that you desire my pouch?” His nephew answered: -“No; that is not what I desire.” The old man continued: “It may be that you desire, -possibly, my raccoon-skin robe?” The answer came: “No; that is not what I desire.” -The next question was: “It may be that you desire flesh of the bear?” In disgust the -nephew answered: “<i>Wāʻʹ</i>. No, no! I do not want that.” The uncle ventured: “It may be, it is probable, you -desire the flesh of the raccoon?” The youth answered: “No; that is not what the dream -indicated.” Another question from the uncle: “It may be, perhaps, that you desire -the flesh of the turkey?” His nephew said: “No; that is not what is required.” Again -the uncle asked: “It may be, perhaps, that you desire the flesh of the deer?” The -nephew rejoined: “No; that is not what the dream indicated.” Meanwhile the uncle and -his nephew kept walking up and down in their respective places. Again the old man -asked: “It may be, perhaps, that you desire my war club?” But his nephew replied: -“No; that is not what I desire.” At last the old man spoke, saying: “Well, what, indeed, -will take place? I moreover have the thing, but I would like to know what I have asked?” -The nephew answered in disgust: “<i>Wuʻʹ</i>, you know that it is not the custom that there should be a lot of talk about such -things when one is seeking the ‘dream word’ of another.” He did not give any intimation -to his uncle as to what his dream had indicated to him, but he kept looking up at -the sun to see how near midday it was. On resuming the struggle of questioning and -replying, the uncle said: “It may be, perhaps, that you desire what I prize very highly—my -fetish, which is very fine and with which I hunt,” at the same time showing it to -his nephew to cause him to desire it. But the nephew answered merely: “No; that is -not what my dream indicated to me.” It was then nearly midday. The old man, going -to and fro and stopping now and then to ask the questions, would hang his head, saying -to himself: “I wonder what can be the thing that my nephew desires.” Addressing the -youth, he said: <span class="pageNum" id="pb598">[<a href="#pb598">598</a>]</span>“It may be, perhaps, that you desire what I have prized highly, too, for a long time, -namely, the otter fur which is white in color?” But the nephew replied: “No; that -is not what I desire as answer to the demand of my dream.” Again looking up at the -sun to see how near midday it was, and finding that it was very near the time for -the contest to close, the old man said: “It may be, perhaps, that you desire what, -too, I have prized and kept carefully in divers places, namely, my marten fur?” The -nephew impatiently answered: “No; that is not what I desire at all.” At once he began -to sing, for the time was about up. He said as he sang, “<i>Yuʹʻhĕñ, yuʹʻhĕñ</i>, he and I are bartering by exchange; <i>yuʹʻhĕñ, yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs</i>, my uncle, <i>yuʹʻhĕñ, yuʹʻhĕñ</i>.” Now the uncle was moving around on the opposite side of the fire. Suddenly, after -the singing had commenced flames burst up all around the old man with the sound <i>dauñʻʹ!</i> At once he protested to his nephew, saying, “Go slow, go slow, with that, oh, nephew!” -As the time had not quite expired, the nephew permitted the flames to go down again, -whereupon the uncle said, “Oh, my nephew! you have been exceedingly rude with me.” -But the nephew replied: “I can do nothing in this matter, for this has all been planned -for me in advance. So I can do nothing.” As the time (midday) was soon to expire, -the nephew again began to sing the song he sang at first, “<i>Yuʹʻhĕñ, yuʹʻhĕñ</i>, he and I are bartering by exchange; <i>yuʹʻhĕñ, yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs</i>, my uncle, <i>yuʹʻhĕñ, yuʹʻhĕñ</i>.” As before, flames at once burst all around the uncle as he stood on the opposite -side of the fire. At once he exclaimed, “Oh, my nephew! do not be so hard in this -thing.” But the youth again began singing: “The time is now up. <i>Yuʹʻhĕñ, yuʹʻhĕñ</i>, he and I are bartering by exchange; <i>yuʹʻhĕñ, yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs yuʹʻhĕñ, yuʹʻhĕñ</i>, my own uncle, <i>yuʹʻhĕñ, yuʹʻhĕñ</i>.” -</p> -<p>Thereupon the old man fled to the top of his bed, on which he jumped around in an -effort to avoid the pursuing flames. From that spot he spoke to his nephew, saying, -“Oh my nephew! I have now overtaken your ‘dream word.’ You indeed desire—I have thought -so all along—what I have planted, native squashes called <i>djisgoñtʼăʻ</i>, which has now its fruit.” At once the youth said, “<i>Kuʻʹ</i>, I am thankful for this fulfillment of what my dream word required.” Thereupon each -resumed his seat in his wonted place, and the uncle said, “Do you know the history -of the custom of ‘seeking for one’s dream word’?” The youth replied, “Yes, I know -it—one shall give up at once what the dream has indicated when he shall have divined -what it desires.” The old man, in an attempt to outwit his nephew, said, “It is customary -too, I know, for me to make something identical with what you demand as your dream -word.” But the youth could not be moved, saying, “Now; that is not at all right.” -The old man persisted, however, saying: “It is, nevertheless, customary <span class="pageNum" id="pb599">[<a href="#pb599">599</a>]</span>that one should make an object resembling the thing desired. So I will do this, and -that, too, I will give to you.” The youth did not agree to this, but answered, “That -is not in the remotest sense what the dream commanded, that you should give me something -artificial.” -</p> -<p>With these words the youth again arose and began to sing again, “<i>Yuʹʻhĕñ, yuʹʻhĕñ</i>, he and I are bartering by exchange; <i>yuʹʻhĕñ, yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs yuʹʻhĕñ, yuʹʻhĕñ</i>.” With a loud <i>dauñʹ!</i> the flames once more burst forth around the old man, and a scene similar to the former -took place. Finally the old man was forced to surrender, saying, “I shall now give -you what your ‘dream word’ desired.” Thereupon both resumed their seats. The uncle -then said to his nephew, “It is, indeed, a fact that I live by it; so now I shall -give it to you.” With these words he uncovered the plants by raising and removing -his bed. The nephew on his side was watching intently what was going on in the apartment -of his uncle. He was surprised to see planted there under the bed a patch of squashes, -and he saw his uncle gather a squash. Covering the plant again, he gave the squash -to his nephew, with the remark, “You must carefully preserve this thing.” The youth -answered: “So be it. Now, the matter which was at issue has been settled.” -</p> -<p>After making his usual preparations the nephew went to the place where his other uncle’s -skull protruded out of the ground. When he arrived there the skull said to him, “Well, -what happened?” The nephew answered, “Everything that you said came to pass just right, -and I have brought here what he gave up to me.” Drawing it forth, he showed it to -his uncle, who said: “That thing, in fact, is what I meant. There is still another -thing. It is a fact that a sister of yours is there too, inclosed in a bark case which -is set up under his bed whereon he is accustomed to lie down—under your uncle’s bed. -That, also, you can remedy by overcoming him in this matter; so you must set your -desire on this thing. This must be what your ‘dream word’ shall command you to obtain -for your health and welfare. So return home at once and make the necessary preparations -for having another great fire tonight. You must collect large logs and place them -on the fire. Hasten and do not permit him to be quicker than you are. Be brave. Have -no pity on him, for he will overmatch your orenda (magic power) if you fail to exert -it to the utmost.” -</p> -<p>The youth hastened back. Having arrived in the lodge, he said to his uncle, “Now I -think I will again kindle a good fire, because we may be going to have a very cold -night.” So, gathering together a number of logs and large pieces of dry wood, he placed -them in a pile, and with smaller pieces of wood he kindled a great fire for the night. -<span class="pageNum" id="pb600">[<a href="#pb600">600</a>]</span></p> -<p>Night having come, the two retired to rest, each on his own side of the fire. About -midnight the youth again began to moan and groan loudly, and the moaning became louder -and louder. In a short time he got off his bed and crawled around on his hands and -knees. Next, without further warning, he threw himself on the fire, scattering the -firebrands over the place where lay his uncle, who at once arose, saying, “What has -happened?” Taking down his war club and seeing the head of his nephew close to him, -he struck it a blow with the club, which resounded with a very loud <i>băʼʹ!</i> As he raised the club for a second blow, the youth exclaimed, “Oh, my uncle! it has -now ceased,” whereupon the uncle addressed him, saying, “What is causing you to see -visions?” His nephew replied, “What it commanded me to do is baleful unto death if -not fulfilled.” The uncle asked further, “What did it command you to do?” The nephew -answered: “The thing it commanded is that you shall again ‘seek to divine the word -of my dream’ tomorrow; and if you shall not have divined the ‘word of my dream’ before -the sun shall have reached the zenith evil shall befall your person.” The old man -mockingly retorted, “Let it be so,” drawing out the expression. Thereupon they both -returned to their beds, on which they again lay down for the rest of the night. -</p> -<p>The next morning the youth arose, and after making his usual morning preparations, -said to his uncle, “The time has now arrived for what I have been commanded to do; -so let us begin.” As before, the uncle mockingly said, “So let it be,” once more drawing -out the expression to indicate his contempt for his nephew. -</p> -<p>After a moment of silence the old man said, “Oh, my nephew! you will just give a small -clue to the ‘word of your dream.’ ” His nephew replied, “You know that is not the -custom on such occasions, for the reason that it would be of no use to make ‘seeking -the word of a dream’ a test if one should furnish a clue. Come, then, let us begin.” -This he said with some impatience, knowing full well that the uncle was only seeking -to cause him to make some error in the test. -</p> -<p>So the old man began by asking, “Perhaps you may mean in your desire, suggested by -the ‘word of the dream,’ the flesh of the moose?” But the youth replied, “No; that -is not what is desired.” The old man asked again, “Perhaps you mean in your desire, -suggested by the ‘word of the dream,’ the flesh of the bear?” And the youth answered, -“No; that is not what is desired.” The uncle once more asked, “Perhaps you may mean -in your desire, suggested by the ‘word of the dream,’ the flesh of the raccoon?” But -the youth answered, “No; that is not what is desired.” Then the uncle asked the same -question regarding the flesh of the deer, the turkey, the fat entrails of the bear, -the liver of the bear, and various other <span class="pageNum" id="pb601">[<a href="#pb601">601</a>]</span>substances, receiving from his nephew in each instance a negative answer. Finally, -he asked, in an attempt to throw the youth off of his guard, “Oh, my nephew! what -can you mean? What is it you desire?” But the youth, alert and crafty, replied, “Pshaw! -are you not seeking to divine the ‘word of my dream,’ and still you want me to give -you a clue to it?” The old man replied, “But I have now named all the things that -I own.” He kept walking up and down in his own part of the lodge. Again the time was -nearly up—it was almost midday. So the old man said, “Well, so be it; perhaps you -may mean in your desire, suggested by the ‘word of the dream,’ my leggings?” His nephew -answered, “No; that is not what is desired.” Once more the uncle suggested, “My breechclout?” -The nephew answered as before, “No; that is not what is desired.” Then the old man, -seeking to gain time, remarked, “I am wondering, Oh, my nephew! what it is that you -desire?” -</p> -<p>Then the nephew, becoming wearied with the dilatory tactics of his uncle, began to -sing, as before, “<i lang="see">Yuʹʻhĕñ, yuʹʻhĕñ</i>, he and I are bartering by exchange; <i lang="see">yuʹʻhĕñ, yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs yuʹʻhĕñ, yuʹʻhĕñ</i>, he is my uncle, <i lang="see">yuʹʻhĕñ, yuʹʻhĕñ</i>.” Again the flames burst up out of the ground all around the place where the uncle -was standing, with the sound <i>dauñʻʹ</i>. Thereupon the old man exclaimed, “Oh, my nephew! do not be too hasty with that thing.” -As the time had not yet fully arrived to end this test, the youth willed that the -flames subside, and with the sound <i lang="see">dauñʻʹ</i> they quickly subsided. -</p> -<p>Then the old man resumed his questions, saying “Perhaps you may mean in your desire, -suggested by the ‘word of the dream,’ my otter-skin robe?” The nephew replied, “No; -that is not what is desired.” Next the old man named “my bow and arrows, which I so -dearly prize?” -</p> -<p>The nephew, Gādjisʹdodoʻ, was walking to and fro in his own part of the lodge, looking -every now and then to see whether the sun had reached the meridian, for he knew well -that the time was almost up. Finally, to test the endurance of the old man, he again -began to sing, using the words of the song for this kind of a ceremony: “<i lang="see">Yuʹʻhĕñ, yuʹʻhĕñ</i>, he and I are bartering by exchange; <i lang="see">yuʹʻhĕñ, yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs yuʹʻhĕñ, yuʹʻhĕñ</i>, and he is my uncle, <i lang="see">yuʹʻhĕñ, yuʹʻhĕñ</i>.” -</p> -<p>With a loud <i>dauñʻʹ</i> the flames again burst forth from the ground all around the old man, who now climbed -up the bark wall of the lodge to escape them, at the same time crying out, “Oh, my -nephew! do not be too hasty with that thing.” Knowing his mastery of the old man, -the youth willed once more that the flames should subside, and they did so. Whereupon -the old man descended from his place of refuge on the bark wall. -<span class="pageNum" id="pb602">[<a href="#pb602">602</a>]</span></p> -<p>The old man said to his nephew, “At no time must you lay the heavy hand of punishment -on me;” but he would not admit defeat. The youth answered, “The time is now nearly -up, and I can not change in any manner the command given me by the dream.” With these -words he again began to walk to and fro, singing his wonted song, at which the flames -burst forth once more from the ground all around the place in which the old man moved, -burning his hair and even his eyelashes. -</p> -<p>At this moment the old man cried out, “I have now divined the ‘word of your dream.’ -I have thought all along that perhaps what you desired is the small woman in a bark -case standing under the bed whereon I usually rest. She is, indeed, very small. That -is, perhaps, what you desire?” The youth replied: “I am thankful. Set her in the place -where people usually sit in the lodge.” For answer the old man said: “You would agree, -perhaps, that I make a bark case, a very small one, and also make a small doll which -I should fasten in the bark case. This is just the way they do when they ‘divine the -dream word’<a href="#n434" id="n434src" class="noteRef">434</a> of anyone.” -</p> -<p>Combating his uncle’s attempt to have the command of the dream changed and therefore -made entirely void, the nephew said to him, “The dream did not tell me that the command -should be carried out by means of an artificial thing.” At this he again began to -walk to and fro in his own part of the lodge, singing, as before, the potent song, -which caused the flames again to burst out of the ground and completely cover the -old man, Sʻhogoⁿʻʹgwāʼs, as he sat on his bed. At once he exclaimed, “I will now give -up what you desire.” The flames went down with a roar. -</p> -<p>Still attempting to thwart his nephew by sly cunningness, the old man said: “It is -the custom to make something resembling that which the ‘word of the dream’ commanded -to be produced and which customarily is given to the one who has dreamed; and it is -now my purpose to make a bark case resembling the one which is lying under my bed, -and in which shall be the representation of a woman. I shall make it fine and beautiful. -I will give it to you.” The youth replied: “You know that now the time is up for you -to do your part, and yet you delay, although you have asked me not to be too heavy -handed with you. So at once give me what is required by the ‘word of the dream.’ ” -</p> -<p>Seeing that it was of no use trying to outwit his nephew, the uncle went over to his -bed and, raising it up on one side, drew from under it a small bark case, in which -was the small woman. She was indeed very small. As he drew her forth she was winking -her eyes, and as she saw her brother she smiled pleasantly. The old man gave the case -to his nephew without further resistance. Then the youth prepared her to take her -away. It was very cold, being winter, so he <span class="pageNum" id="pb603">[<a href="#pb603">603</a>]</span>wrapped her up in furs in a close bundle and replaced her in the bark case, which -he carried on his shoulder out of the lodge. -</p> -<p>The youth directed his course toward the place where the skull of his other uncle -protruded out of the ground. He arrived there bearing on his shoulder the case of -bark. His mysterious uncle said to him, “Well, nephew, what has happened since you -were here the last time?” The nephew replied, “Everything you said has come to pass -as you desired.” The uncle answered: “Now it is your other uncle’s turn to kindle -the fire, and he is gathering the necessary fuel for it. This is what your uncle is -now doing. So perhaps you will return there never to come back here alive. When you -reach your lodge he will have completed his preparations, and the fire too will be -a great one. It shall be your duty to watch him carefully during the night. Just at -your back—behind you—shall stand the case of bark containing your sister. At midnight -your uncle will be suddenly roused again, I know, by an evil dream, and will again -scatter the firebrands in all directions. Some will fall over your bed, and so you -must be up and out of the way. At the first symptoms of his dream you must leap up -and, going over to the opposite side of the fire, you must take down his war club -and strike him a blow with it; then at once raise it for a second blow. When he shall -say, ‘Now it has ceased,’ you must ask, ‘What thing is causing you to see marvels?’ -Then he will answer, ‘The thing that the dream has commanded me is baleful and difficult -of accomplishment.’ ” -</p> -<p>The nephew asked, “Well, what did the dream command you to do?” The uncle replied, -“It said that when daylight came again I must haul you around in a sledge made of -green, fresh-peeled bark, ten times around this lodge, and that you must be entirely -naked. You know that this lodge is very long. It said also that something evil would -befall you, should you, my nephew, fail to see that this desire is carried out as -the dream has declared it.” -</p> -<p>The nephew, Gādjisʹdodoʻ, answered, “Let it be so.” The two thereupon returned to -their respective beds, and there they lay down to rest and sleep. -</p> -<p>Very early the next morning Sʻhogoⁿʻʹgwāʼs arose, saying to his nephew, “Oh, my nephew! -I am now going to fetch the bark sledge required for our purpose.” To this the youth -Gādjisʹdodoʻ replied, “So be it.” The old man went out, and it was not long before -he reentered the lodge, saying, “I have now completed my preparations out of doors; -now we two will go out there.” They went forth, and the old man at once began to wrap -the youth in the newly stripped bark which he had prepared for the purpose and to -bind him very closely with bark cords. After coming out of the lodge the old man had -said, “Now undress yourself fully,” and there in front of the doorway the youth undressed -himself. There stood the bark sledge. <span class="pageNum" id="pb604">[<a href="#pb604">604</a>]</span>On coming out the old man had told him, “You must lie down upon this thing.” It was -winter and very, very cold. The wind was severe, and the snow was blustering. When -the youth lay down on the bark sledge the old man wrapped him up with the bark sides -and tied him therein securely, saying as he did so, “I am doing this lest you should -fall when I start to run.” Finally he said, “Oh, my nephew! I am now ready.” The nephew, -Gādjisʹdodoʻ, answered, “So be it.” -</p> -<p>Next the old man drew a starting line and began drawing the sledge around the lodge -very swiftly. While running, the old man sang: “I am dragging him in a sledge, I am -dragging him in a sledge, I am dragging him in a sledge. He is Gādjisʹdodoʻ, you who -are a nephew. I am dragging him in a sledge, I am dragging him in a sledge,” etc. -Having gone around the lodge once and having returned to the doorway of the lodge, -Sʻhogoⁿʻʹgwāʼs said, “Oh, my nephew! are you alive?” Gādjisʹdodoʻ answered, “I am -alive.” At this the old man said, “This is once around,” and started again drawing -the sledge around the lodge, singing, as before, while he ran. -</p> -<p>Having gone around the lodge a second time, the old man said, “Oh, my nephew! are -you alive?” The nephew replied, “<i>Hōʹ</i>, I am alive.” Saying, “This is the second time,” the uncle again started around the -lodge. The weather was indeed very cold, and no one who was entirely naked could possibly -live in weather so severe (except he be a very great sorcerer). -</p> -<p>Having returned to the doorway of the lodge, the old man again asked, “Oh, my nephew! -are you alive?” and the youth replied as before, “Yes; I am alive.” Every time the -old man started to drag the sledge he began singing the same song with the same words. -Thus they made a circuit of the lodge nine times, when the youth in his reply to his -uncle’s usual question pretended to be nearly dead, answering in a very feeble voice, -that he was still alive. To this his uncle exultingly rejoined, “<i>‘ĕñʻʹhĕñ!</i>” meaning by this exclamation, “I thought you would not last.” So the old man gleefully -started dragging the sledge around the lodge again, and he sang the same song with -the same words. When they had returned to the doorway of the lodge they had completed -the tenth circuit of the lodge, as decreed by the old man’s ‘dream word.’ Again the -old man asked, “Oh, my nephew! are you still alive?” With a strong voice the nephew -answered, “I am alive.” To this the old man rejoined in surprise, <i>Wuʻʹ!</i> (an exclamation of wonder). -</p> -<p>Then the old man proceeded to unfasten the youth from the sledge and from the bark -wrappings with which he had so closely secured him, ostensibly to keep him from falling -off the sledge. As they two reentered the lodge the old man said, “Oh, my nephew! -now that which was commanded me by the dream has been fulfilled.” <span class="pageNum" id="pb605">[<a href="#pb605">605</a>]</span>The nephew replied, “So be it,” and taking up the bark case in which was his sister, -he placed it on his back, carrying it by means of the forehead strap. He then went -directly to the place where his uncle’s skull protruded from the ground. When he arrived -there bearing his sister on his back, his uncle of the skull asked him, “Well, my -nephew, how have things gone?” The nephew replied, “Everything that you advised me -to do has been satisfactorily accomplished.” Thereupon the uncle said to him: “You -must hasten back to the lodge, for it is now your turn to kindle a great fire. You -must say to your uncle, ‘I am gathering wood and fuel to build a great fire, for I -think that tonight we shall have a very cold night.’ And tonight about midnight you -must dream and groan; then, quickly arising, grope on your hands and knees, and finally -cast yourself on the fire, scattering the firebrands in all directions, especially -toward the bed on which your uncle lies. When he arises and strikes you a blow on -the head with his war club, you must quickly say, ‘It has now ceased,’ for he will -raise the club at once to strike a second blow. He will then ask you, ‘What is it -that is causing you to see marvels?’ You must answer, ‘Compliance with what my dream -has commanded me is most difficult, and the command is accompanied with evil portent.’ -When he asks you, ‘What did it command you to do?’ you must say, ‘It commanded me -to draw you, my uncle, in a bark sledge 10 times around this lodge, and to require -you to be naked, entirely so.’ This is what you shall tell him when he asks what you -have dreamed.” The youth replied, “So let it be.” Continuing his advice, the uncle -said: “You must carefully guard the person of your sister. Be brave and do not waver; -do not agree to his proposal that he may not undergo the test entirely naked, claiming -this exemption on account of his great age. This is what he will say, but do not consent -to this proposition. Now hasten back to the lodge.” -</p> -<p>Having returned to the lodge, the youth said to his uncle, “It is my turn to kindle -the fire today, for we shall have a very cold and stormy night.” The uncle merely -said, “I will care for your sister, of course, for it is very cold.” But the youth -replied, “Carrying her along with me will in no wise interfere with what I am about -to do.” So, carrying his sister on his back by means of the forehead strap, he went -forth to gather wood. He kindled a great fire for the night and did not leave his -sister alone for a single moment. -</p> -<p>When night came, they all retired to their beds. The sister of the youth remained -in the bark case, which the youth placed between himself and the bark wall of the -lodge. About midnight he began to groan and moan and utter incoherent words. Then, -having arisen, groped around on his knees, and finally cast himself into the fire, -scattering the firebrands in all directions, especially over the bed of <span class="pageNum" id="pb606">[<a href="#pb606">606</a>]</span>his uncle. Thereupon the old man leaped up, and seizing his war club, went across -the lodge and struck the youth a blow on the head, at the same time asking, “What -is it that is causing you to see marvels?” The youth quickly answered: “It has now -ceased. Compliance with what my dream commanded me is most difficult, and the command -is accompanied with an evil portent.” The uncle at once asked, “What did it command -you to do?” The youth answered, “It commanded me to drag you, my uncle, in a bark -sledge 10 times around this lodge very early tomorrow morning. The evil portent is -that if this be not accomplished before midday some great calamity shall befall your -person.” The uncle merely replied, “So let it be.” Then they retired to their respective -beds. -</p> -<p>Very early the next morning the youth, Gādjisʹdodoʻ, arose and said in a loud voice, -“Oh, my uncle! I am now going after the bark sledge.” The uncle answered, “So be it; -it is well.” The youth went out, and soon returning to the doorway, said, “Oh, my -uncle! I am now ready; let us go out and begin at once.” With these words he laid -his bark sledge down in front of the doorway. When his uncle came out the youth said, -“You must undress yourself.” But the old man said, “Just let me remain dressed, for -I am so very old.” His nephew, Gādjisʹdodoʻ, replied: “I did not say that. So come, -undress yourself.” And he began at once to undress the old man. When the old man was -undressed he lay down on the bark sledge, and the youth quickly bound him fast to -it with bark cords. The old man kept saying, “You are binding me too closely; you -have made the cords too taut.” But his nephew replied, “Oh! I am a swift runner, you -know, and I fear that you may fall off. Oh! uncle, I am now ready.” -</p> -<p>Then the nephew started dragging the sledge very swiftly around the lodge, singing -as he ran, “I am dragging him on a bark sledge, I am dragging him on a bark sledge; -<span class="corr" id="xd30e9007" title="Source: Sʻhogoⁿʻʹgwās">Sʻhogoⁿʻʹgwāʼs</span>, who is my uncle, I am dragging him on a bark sledge; I am dragging him on a bark -sledge.” The uncle kept saying, “Oh, my nephew! the sledge is now going too fast.” -The youth did not slacken his terrific pace, however, and the sledge at times turned -over and over. Meanwhile the old man kept saying, “Oh, my nephew! do not be so rude -in this matter; it is going too fast.” But the youth only answered, “That is, however, -my speed.” When they got back to the doorway the youth asked, “Oh, my uncle! are you -alive?” The uncle answered, “I am alive.” At this the youth at once started on the -run, singing the same song as that he used on the first trip. -</p> -<p>It now came to pass that all the great sorcerers and past masters in wizard craft -who dwelt on the borders of the land of this old man said, “He has now overmatched -his orenda, or magic power,” meaning <span class="pageNum" id="pb607">[<a href="#pb607">607</a>]</span>that the youth had overcome the orenda of his uncle. Thus spake the great wizards. -</p> -<p>Having returned the ninth time to the doorway, the old man’s nephew asked again, “Lo, -my uncle! are you still alive?” Receiving no reply, he looked down on the upturned -face and saw that his uncle’s eyes were frozen hard. Thereupon, he exclaimed, “Now, -Oh, my uncle! you will enjoy the bark sledge,” and without any hesitation he started -on the tenth circuit. Exerting all his speed and strength, he sped to the end of the -lodge, the sledge flying high in the air with the great speed, turning over and over -in its course. Turning away from the lodge, the youth with a mighty effort swung the -sledge far off to one side and let it strike the ground, where he left it. It was -so cold that when the sledge struck the ground there was only a crackling of ice. -</p> -<p>Then the youth, Gādjisʹdodoʻ, returned to the lodge in which his sister was still -fastened in her case of bark. When she saw her brother entering the lodge she smiled, -and said, “Oh, my elder brother! I am thankful that we both are still alive, having -gone through what we have.” The brother, taking up the bark case, placed it on his -back, carrying it with the forehead strap. Then the two went to the place where their -other uncle’s skull protruded from the ground. -</p> -<p>Having arrived there, this uncle said, “Well, my nephew, what came to pass?” Gādjisʹdodoʻ -replied: “Verily, I have overcome his orenda—the evil potency of my old uncle, who -is now no more. Let us all go back to the lodge.” Reaching down, he drew his uncle -up and caused him to stand, and he stroked his body in order to restore his flesh, -which had been withered by the magic power of his evil-minded brother. When he had -accomplished this task, the youth said, “Now let us return to the lodge.” -</p> -<p>Having arrived there, the youth unbound his sister and disengaged her from the bark -case. Then he stroked her body to restore it to its normal size—to the size of a normal -woman. When this task was accomplished Gādjisʹdodoʻ said: “We now are again united -in our full number. We shall remain here in our lodge in peace and contentment, for -he who was in his time a mighty sorcerer has departed.” -</p> -<p>There, in that lodge, they dwell to this day. This is the end of the legend of Gādjisʹdodoʻ -and Sʻhogoⁿʻʹgwāʼs. -</p> -</div> -</div> -<div id="s119" class="div2 section"><span class="pageNum">[<a href="#xd30e1644">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">119.</span> <span class="sc">The Legend of Deodyatgaowen</span></h3> -</div> -<div class="divBody"> -<p class="first">In the long ago, in the times of the elder people, there lived in the land toward -the place of sunrise a wonderful tribe of human beings, at a place called Dyohnyowanen -(at the Great Lowland). -<span class="pageNum" id="pb608">[<a href="#pb608">608</a>]</span></p> -<p>It so happened that one of the young men dwelling there resolved to make an expedition -into the distant West, into the region through which lay the path of the sun. The -name of this young man was Dehaenhyowens (He-Who-Cleaves-the-Sky-in-Twain).<a href="#n435" id="n435src" class="noteRef">435</a> To promote his design, he persuaded his friends to prepare a great feast, to which -all the people should be bidden and at which, as was the custom of the country, he -should announce to the public his purpose of making an expedition into the West to -the end of the earth, in order to slaughter unknown men and to obtain the scalps of -the alien peoples whom he might encounter, since the scalps would serve as tokens -of the victors’ prowess and craft in warfare. -</p> -<p>The feast having been prepared, the people were bidden to it. When they had all gathered -together in their ganonses (long lodge of public assembly), and while they were enjoying -the good things provided for their entertainment the host, Dehaenhyowens, arose to -make the speech in which he announced his purpose with respect to the expedition, -at the same time calling for volunteers from among the young men to accompany him -and share his fortunes. He asked only for young men, those who had just arrived at -manhood (at the age of puberty). Further, he informed those who might volunteer to -accompany him that they would have to renounce their lives, their kith and kin; that -they must agree on adherence to a unanimity of purpose and to continue their journey -forward no matter what kind of obstacles might present themselves; that his own brother, -Gaenhyakdondye (Along-the-Side-of-the-Sky), had already volunteered to go with him; -and that they two in the capacity of war chiefs would lead the party should one be -formed. Beside the two brothers 28 others volunteered to share the lot of the two -reckless adventurers. So Dehaenhyowens appointed a time to start and a rendezvous -for the party, earnestly urging all to be prepared to depart at the appointed time. -</p> -<p>When the day arrived, Dehaenhyowens notified by a messenger all the volunteers, who -eagerly presented themselves at the rendezvous. When they had completed all their -preparations, they set out, directing their course toward the place of the sunset. -</p> -<p>As these warriors traveled on they finally came to a place in which they found the -habitations of a people whom they did not know. These unoffending people they ruthlessly -killed and scalped, and after this bloody exploit they continued their journey toward -the West. -</p> -<p>Having journeyed a short distance farther, they suddenly came to the settlement of -another people. At the dawn they attacked these people, slaying all the males who -did not escape in the darkness, and, having scalped the slain, they passed on, still -following the course of the sun. -<span class="pageNum" id="pb609">[<a href="#pb609">609</a>]</span></p> -<p>A day’s journey farther on they came to the dwelling place of a third people, whom -they dealt with as before. Next morning they resumed their march. They repeated their -bloody exploits wherever they found a village on the line of their march, continuing -this slaughter for many moons. -</p> -<p>After pursuing this course for a long time, the packs of scalps which they carried -on their backs became so heavy as to be burdensome. Of course, a number of the band -had been killed by the people whom they had attacked, so it now happened that those -who remained began to complain of the weight of the scalps. One and all said, “It -seems advisable that we should now leave our packs of scalps here in some out of the -way place for safekeeping.” Finally their chief, Dehaenhyowens, said: “It is probable -also that we may now see what we are seeking—the scalp of all scalps. This we could -use to cover all we have. Moreover, the kind of thing(s) which we bring with us would -not spoil.” -</p> -<p>It was about this time that they fell in with a man so tall that one-half the height -of the tallest trees was the measure of his towering stature. Then it was that Gaenhyakdondye -(Along-the-Edge-of-the-Sky, i.e., the Horizon) said: “Our good fortune has brought -about the accomplishment of the purpose of our expedition upon which we had agreed—namely, -that we should see in our hands a large quantity of scalps. I think the next thing -to be done is to resolve to kill this man, whom we have met in this place. We shall -then become possessed of the large scalp about which my brother has already prophesied. -So let us attack him at once.” Immediately deploying, they began to assault him, shooting -arrows at him, and struck him with their war clubs and stone hatchets, but they could -make no impression on him and failed to harm him in the least. At last the strange -man said to them, kindly: “What is it you desire to do? Do you imagine that you can -kill me?” They answered, “That is indeed our purpose, as it has been our purpose on -the journey hither to kill all who fall in our way, no matter who they may be.” To -this frank admission the strange man replied: “The purpose for which you are banded -together is not good. From this time forward you must utterly renounce it and carefully -refrain from carrying it out. Know that it is quite impossible for you to kill me. -The reason I came to meet you here was to give you this counsel. I watched you as -you made your way to this place, and saw with grief that you killed many people. I -want you to know that the reason I have come to meet you is that you have now committed -wrongs enough on innocent people; and I want you to know further that if you do not -cease from doing these wrongs you also shall die.” To this the leader of the band, -Dehaenhyowens, answered: “We are <span class="pageNum" id="pb610">[<a href="#pb610">610</a>]</span>very thankful to you for this good counsel, and we will try to abide by it. We will -pass beyond this point, as we have bound ourselves by a vow to attempt to reach the -place where the sun regularly sinks from view—the spot where the sun goes to and fro.” -Then the stranger said merely, “Do you, then, start on your journey.” While they listened -to him with bowed heads he vanished, and they did not know nor see whither he went. -</p> -<p>When they realized that they were again alone they departed from that place. After -traveling a long time, finally they saw before them a very large lake, which barred -their progress straight ahead. When they saw that there was apparently no means of -crossing the lake, Dehaenhyowens, the leader of the band, said, “What should we do -to pass over this lake?” Thereupon one of the band, who seldom uttered a word, said: -“We have made an agreement bound with a vow that no matter what the circumstances -or the obstacles might be, we would nevertheless pass through them as we have done -in the past. Now the time has indeed come for us to fulfill our agreement.” Dehaenhyowens -answered, “It is indeed even as you have stated it. Come, then, it is thou who must -take the lead.” -</p> -<p>Then the man addressed started ahead, going out alone on the surface of the lake. -Thither did he go unflinchingly. Thereupon in turn each of the others started in his -wake, and crossed the lake safely. -</p> -<p>When they reached dry land on the farther shore, they stood still, looking around -and examining the new country. They were surprised to see that the visible sky rose -and fell at regular intervals.<a href="#n436" id="n436src" class="noteRef">436</a> As they conjectured, it rose to the height of the tallest pine tree known to them, -and they saw, too, that the place from which it rebounded was so smooth that it glistened. -While they watched the rising and falling of the sky they saw a large number of pigeons, -which flew out from the other side of the sky, and after flying around returned whence -they had come. -</p> -<p>Then Dehaenhyowens, the leader of the band, said: “What manner of thing shall we now -do? To be sure, here seems to be indeed the end of the earth. It is evident, of course, -that there is another country beyond this sky barrier which is thus continually rising -and falling.” Again that member of the band who was never in the habit of speaking -much said, “You are of course well aware of the nature of the agreement by which we -bound ourselves together before we started away from home; moreover, you know that -those of us who are still alive number only five. The opportunity now presents itself -for us to do that on which we all agreed; its fulfilment is now demanded of us; it -is for us to act in accordance with our agreement.” -<span class="pageNum" id="pb611">[<a href="#pb611">611</a>]</span></p> -<p>Thereupon the leader of the band, Dehaenhyowens, said, “Come, then; let us now lay -aside our burden of scalps in this place for safekeeping until our return.” So each -of the band carefully concealed his pack of scalps in such manner that he would be -able to find it should he ever have the opportunity of passing that spot again. When -they had concealed the scalps Dehaenhyowens, addressing himself to him who had last -spoken, said, “Now, it is thou who must take the lead in passing this obstacle in -our path, for our path leads directly into that farther country. We must pass so quickly -under the sky as it rises that we shall not be caught by it when it falls back again.” -</p> -<p>So the man who had been designated to take the lead, having reassured himself, selected -a favorable starting point for his dash under the sky. Carefully timing the rising -and the falling of the sky, he finally dashed forward as swiftly as possible. His -friends watched him run onward until he had disappeared from view on the farther side -of the barrier. As the sky kept on rising and falling a second man, making like dispositions, -dashed forward, clearing the barrier as the first had done, and disappearing from -view on the other side. The third and the fourth man had like success in clearing -this obstacle. The sky, however, did not cease from rising and falling back on its -resting place. -</p> -<p>It was then the turn of the fifth and last man to make the perilous attempt. His four -companions anxiously watched him making his dispositions to clear the danger which -they had safely passed. They did not see him start, but as the sky arose they saw -him still far from the passage, and just as he entered it the sky fell back crushing -him to death<span class="corr" id="xd30e9061" title="Source: ,">.</span> He had miscalculated the distance he had to run to reach the passageway, and thus -his career ended. -</p> -<p>Then the leader of the band, Dehaenhyowens, said: “Let us be thankful that we have -been fortunate enough to go through this danger, which has taken one of our number. -We now number only four, and we are without arms or other means of defense. We know -not whether we shall require them or not. Now, I believe that we must depart hence -and go forward. It is very evident that we have arrived in a land quite different -from the one known to us. The light of this world is unequaled in its brightness; -the daylight of the land whence we started is like the light of a starlight night -compared with it. Now, let us depart hence. We will go, seeking to find human beings, -if there be such, who may have a settlement here.” -</p> -<p>Without further parleying they started forward. As they traveled along they saw that -the trees of all kinds were very large and tall, and that they were in full bloom; -these trees were of surpassing beauty. The travelers were greatly surprised to learn -that the flowers supplied the light of that world, and they also observed that <span class="pageNum" id="pb612">[<a href="#pb612">612</a>]</span>all the beasts and animals and birds possessed exceptionally fine bodies and presence. -They remarked, too, that they had seen nothing during their journey thither so wonderful -and strange. They saw with astonishment also the exuberance of the growing grasses -and plants, among which they beheld in rich profusion the fruited stalks of the strawberry -plants, which were as tall as the grasses. During their entire journey thither never -had they found such large, luscious berries. -</p> -<p>Having gone some distance into the new country they were surprised to see in the distance -a great multitude of human beings, who were assembled on the heath, which was the -playground of that people; they appeared to the travelers to be occupied with games -of amusement. Dehaenhyowens, the leader of the band, said, “What is to be done now, -my friends, seeing that we have arrived at the dwelling place of strange human beings, -and that we have nothing with which to defend ourselves should they attempt to do -us harm?” Thereupon, Gaenhyakdondye said: “We have indeed made an agreement, as you -know, that we should forsake our kindred and our lives in order to accomplish the -purpose of this expedition. You know that each of us volunteered by ‘notching the -rod’ to carry out that agreement. If we are to die here, we can do nothing to avoid -such an end; we must not break our resolution and compact to follow the path of the -sun to the last. The only thing that is certain in the case of our death is that our -careers would end here.” His brother, Dehaenhyowens, replied, “The matter stands even -as you have stated it; so then let us go forward to meet this people.” At this they -started toward the place where they saw a great multitude assembled. In a very short -time the anxious travelers came to a standstill not far from the others. Looking around, -they saw that the inhabitants of the settlement were in readiness to witness a game -of lacrosse, and that the players were even then standing in their accustomed places. -</p> -<p>In a short time the game commenced, and the vast multitude drew near as interested -spectators. As soon as it was fairly under way there arose a great tumult; there was -shouting and loud cries of excitement and approbation caused by the varying fortunes -of favorite players. The great multitude rejoiced, and the new arrivals were greatly -delighted with what they saw. -</p> -<p>At this time one of the players exhibited great rudeness in his manner of playing, -striking right and left with his netted club without regard to other players who might -be injured by his recklessness. Thereupon a person from the crowd, going up to him, -said: “Do thou cease acting so rudely; thy manner is too violent, because one who -is rejoicing does not act thus. So do not act thus again.” Then the players at once -resumed the game, playing as they never <span class="pageNum" id="pb613">[<a href="#pb613">613</a>]</span>had played before. In a short time, however, the player who had been cautioned to -be more mild in his methods of play exhibited again his violence toward his playmates. -At once the man who had before reprimanded him went up to him again and said, “Assuredly, -I forbade thee acting again so rudely as thou hast done, yet thou hast disobeyed my -request. Now thou shalt rest for a time. Thou art too unkind and headstrong.” Thereupon, -seizing the ball player by the nape of the neck and by the legs and lifting him up -bodily, he bore him away. Not far distant stood a very large tree. Thither the man -carried the ball player, and having arrived near the tree, he cast the youth against -its trunk. Headforemost his body penetrated the trunk, part of his head coming out -on the opposite side, while his feet still protruded on the nearer side. Then the -man quietly returned to the ball ground, and play was resumed. The game was continued -until one of the sides had scored the number of points requisite to win, and then -the players again mingled with the crowd. Then the man who had imprisoned the rude -player in the tree released the prisoner, with an admonition to be more mild in his -methods in the future. On his return to the multitude the man told them that it was -time for them to return to their several homes, and they dispersed. -</p> -<p>It was then that this man, who seemed to be one of the chief men of the settlement, -came to the place where stood the traveling company of Dehaenhyowens. As soon as he -joined them he asked familiarly, “So you have arrived, have you?” Replying to this -question, Dehaenhyowens said, “We have now arrived.” The man answered, “Assuredly, -the reason that you have arrived safe in this land is that one of your number began -at the very time of your departure from home to think, repeatedly soliloquizing, ‘Oh, -Thou Master of Life, Thou shouldst have pity on us, so that we may pass through all -the dangers which beset the accomplishment of the purpose of our solemn agreement. -But, if it so be that we shall die on this earth, grant that we may also arrive in -that other land that is extant, where Thou thyself abidest, Thou Master of Life.’ -Every day, every night also, such was his mind. It was that which was able to bring -your bodies into this land—this elder country. Moreover, you have fully accomplished -that which I promised you when I met you on your way hither. So now, let me ask you, -who among you is willing that I should restore his life; that is, refit his being?” -</p> -<p>Then one of the four travelers answered, “I am one that is willing; you shall begin -on me.” Then the man of the settlement, going to a tree which stood not far distant -and seizing it, bent it down to the earth; he then stripped the bark in one entire -piece from the trunk. Placing this piece of bark on the ground, he said to the volunteer, -“Now, do thou come hither to me.” Thereupon the man who had <span class="pageNum" id="pb614">[<a href="#pb614">614</a>]</span>consented to have his body and being refitted went forward to him. Then the host placed -the man on the outspread piece of bark, while the latter’s three companions intently -watched him in what he was doing to their companion; and they saw him begin his work. -Having taken apart the fleshly body of their companion, and unjointed all his skeleton, -he laid each several piece aside. And then he took each of the pieces, each one of -the joints of the bones, and wiped it very carefully. He soon completed his task, -washing all. -</p> -<p>He then began to join together all the bones and all the portions of flesh in their -proper relations. As soon as he had completed his task he said to his guests: “Now -I have refinished this work. What is solely of the other world has been removed, for -what is of the earth earthy is out of place here. Now, my friend, arise again.” Then -the man whose body and being had been remodeled arose, and he stood erect and cast -his eyes around him. His host said to him, “Like unto what is your life as you now -feel it? Do you feel different from what you were before I remodeled your body and -being?” To this the renewed man replied: “The conditions of my life are such that -I feel immeasurably better, and happier than I did before.” His host said to him, -“If this be, indeed, true, make the attempt to overtake and seize that deer standing -yonder in the distance. When the remodeled man started toward it the deer at once -fled in terror. The man ran swiftly in pursuit, and the deer had not gone very far -before he overtook and seized it. On bringing it back to the place where his host -stood, the latter said to him, “Now, assuredly, your life has become a new thing—you -have acquired the life of this country.” -</p> -<p>The remaining three of Dehaenhyowens’ party, seeing how desirable was the change brought -about in the body and life of the other by having him remodeled, said, “We, too, wish -to have the same changes made in us as were brought about in the body and life of -our companion. So we ask that the same be done for us, too.” -</p> -<p>Then the host of the band of Dehaenhyowens proceeded to renew and remodel the bodies -and the lives of the three who had last requested him to do so. When he had completed -this task he said to them as their friend, “Now, I have recast all your lives; I have -finished everything that concerns and fits them for this country. We will now start -to go to the lodge, where you shall remain while you are in this country as your home.” -</p> -<p>So the band of Dehaenhyowens and their host started. They walked leisurely along, -noting the many strange things which attracted their attention on every side. They -had not gone far before they reached a very large lodge, into which their host led -the party; here they saw a very old woman who presided over the lodge. On <span class="pageNum" id="pb615">[<a href="#pb615">615</a>]</span>entering, the host of Dehaenhyowens and his friends said to the old woman: “I have -brought here those persons who, I said, would take up their abode here when they arrived -in this country. They shall remain here under your care and keeping.” The aged woman, -the mistress of the lodge, replied: “It shall be even as you have said. These, my -grandchildren, shall be one with me here in this lodge.” Then, the man who had brought -the visitors there said: “Now I will go away. Make yourselves at home.” And he left -the lodge at once to attend to his own affairs. -</p> -<p>The mistress of the lodge said to her guests, to make them feel more at home: “I am -not quite alone, you see, in caring for the lodge, which is very large. The male persons -who dwell here are absent hunting; they will soon return for the night. I will now -prepare something for you to eat.” Thereupon she set before them what was ready cooked -in the lodge. -</p> -<p>When they first entered the lodge the band of Dehaenhyowens noticed that the old woman -was busily engaged in making a mantle for herself; at intervals she held the work -up at arm’s length to note the effect of her labor. The visitors discovered also that -human hair was the material out of which the old woman was making her mantle. They -saw, too, that their aged hostess possessed a very small cur, which lay near by on -her couch. They were astonished to see that, when the old woman left her work for -a few moments, the cur quickly arose and, going over to the place where the old woman -had left her hair work, began to unravel hurriedly but steadily all the work that -the old woman had done on her mantle. When the dog had nearly unraveled all the work -the old woman returned to continue her task. -</p> -<p>While the visitors were eating what the old woman had set before them the male members -of her household returned, each bearing a bundle. On entering the lodge they said -to the old woman: “We have returned. We were fortunate throughout the entire expedition -in killing much game.” The mistress of the lodge said in reply: “Verily, be it known -that a short time ago Teharonhiawagon brought to this lodge the human beings (<i>oñgwe</i>), who, he said, were coming to this country, and who, he said, would abide in this -lodge when they should arrive. They have arrived, and these men here are they. Talk -with them and become acquainted with them.” Thereupon the men who had just returned -to their lodge drew near the visitors and conversed with them, saying: “We are, indeed, -thankful that you have arrived here safe. It is now a long time that we have kept -watching you on your way hither. Moreover, be it known, now that we have seen one -another, we are greatly rejoiced.” Then they mutually stroked one another’s bodies, -as was <span class="pageNum" id="pb616">[<a href="#pb616">616</a>]</span>customary on such occasions, and greatly rejoiced to become acquainted. -</p> -<p>Then the old woman began to prepare food for the returned hunters; and when it was -cooked the old woman called the men, saying, “Now, of course, you will eat the food -which I have prepared for you”; and the men began to take their nourishment. Their -manner of doing this seemed most peculiar to the band of Dehaenhyowens; hence they -intently watched the hunters, who did not eat the food set before them. Instead, they -merely absorbed the exhalations of the food, it being the odor or effluvium of the -food that satisfied their hunger. When they had finished their meal the old woman -said to them, “It is now time, perhaps, that you should go out to hunt game which -our human guests can eat, for you know that they do not eat the same kind of things -that you do.” -</p> -<p>Accordingly, the hunters started out of the lodge to seek game for their guests. As -soon as the men were gone the old woman took from the headrest of her couch a single -grain of corn and a single squash seed. Going to the end of the fireplace, there she -prepared in the ashes two small hills or beds, in one of which she placed the grain -of corn and in the other the squash seed, and carefully covered them with rich soil. -In a very short space of time the visitors were greatly surprised to see that the -seeds had sprouted and shot out of the ground small plantlets, which were growing -rapidly. Not very long after this they saw the cornstalk put forth an ear of corn -and the squash vine a squash. In the short space of a few hours these plants had supplied -the old woman with ears of corn and squashes. These she prepared to cook. -</p> -<p>By this time the men who were out hunting returned to the lodge, bringing with them -the carcass of a fine deer which they had killed. This they speedily set to work to -skin and quarter. As soon as they had finished this task, the old woman set the venison, -corn, and squashes over the fire to cook in kettles on stone supports and hastened -the cooking by putting hot stones into them. When these things were cooked she placed -them in fine bowls of bark, which she set before the visitors, bidding them to eat -heartily. So Dehaenhyowens and his friends ate their fill. -</p> -<p>It now came to pass that the aged woman said, “It is time, you will agree, I think, -for you to go again to hunt.” This she said to the male members of her family. Then -the visitors saw something very strange. They saw the old woman take from under her -couch a large quantity of corn husks and carry them to what appeared to be an added -lodge or separate room and there push aside the door flap. In that room the visitors -saw what seemed to them a lake, round in form. The old woman made a circuit of the -lake, heaping the corn husks around its edges. When this task was finished <span class="pageNum" id="pb617">[<a href="#pb617">617</a>]</span>she set the corn husks on fire and they quickly burst into flames, and these flames -consumed all the water of the lake. Next she said to her men folks, “Now, I have again -completed the preparations. Do you start now. You must be careful. In the course of -your excursion you must not injure any person.” These words she addressed to the men -of her lodge, and they departed on their usual trip through the land. -</p> -<p>It came to pass that the band of Dehaenhyowens remained in the lodge of the old woman -during the entire time they were in that country. -</p> -<p>Furthermore, it happened that when they took a stroll in the country while the men -of the lodge were absent they came on a spring of water which formed a large pool. -One of the party, using his bow as a rod, thrust it into the pool to see whether he -could find any living thing in it; but he saw nothing to attract his attention. When -they returned to the lodge they again stood their bows in the usual place, in a corner -of the room. When the men of the lodge had returned home from their excursion into -the country one of them said, “There is something in this lodge that has the smell -of game (i.e., something to be killed),” and he at once began looking around from -place to place. Then the others after sniffing the air exclaimed, “It is true; there -is something in here that smells like a game animal.” At this one went to the place -where the bows belonging to the band of Dehaenhyowens were standing and, taking one -of the bows in his hand, said, “It is, indeed, this bow that has the scent.” Turning -to Dehaenhyowens, he said: “To what place have you been? What is the place like where -you touched something with this bow?” Answering, Dehaenhyowens said, “Yonder, not -far away, you know, there is a cliff, and on the farther side of it there is a spring -of water, forming a deep pool.” -</p> -<p>Thereupon the men of the lodge exclaimed, “Let us all go to that place right away,” -and all started out of the lodge and ran swiftly to the spring. When they arrived -there Dehaenhyowens said to his companions, “There, in this spring and pool, I thrust -my bow to rouse whatever might dwell therein.” One of the men of the country answered: -“It is certain that some mysterious creature abides herein. We shall see what it is. -Do you, our friends, stand yonder, a little aloof, and then you shall see the thing -done, when we shall kill it.” -</p> -<p>Heeding this admonition, the band of Dehaenhyowens drew back a short distance and -watched the men of the country make their dispositions for the attack. They did not -wait long to see a wonderful phenomenon, for the men of the country at once began -their task. One touched with a rod the bottom of the pool whence flowed the spring -of water. Thereupon began to be heard loud sounds, even such as are heard when the -voicings of thunder fill <span class="pageNum" id="pb618">[<a href="#pb618">618</a>]</span>the air with a deafening din. Such was the tumult and confusion at this time that -the now thoroughly frightened human beings fled from the spot to seek safety. There -were also flashes of lightning followed by loud crashes and deep rumblings of the -thunder. This uproar continued for some time, when suddenly it ceased and one of the -hosts of Dehaenhyowens said, calling his guests back: “Oh, come back! We have now -killed this creature.” -</p> -<p>Thereupon, when they had again assembled, they departed, going back to their lodge. -When they reached it they said to the old woman: “We have now killed that uncanny -creature, that Otkon. Indeed, we do not know in what possible way it happened that -this creature took up its abode so very near this lodge. We had never before noticed -it. It may have been there a long time, since it had grown so large. We have barely -escaped, perhaps, some great misfortune.” The old woman replied gratefully, “What -a very remarkable affair it is, in which our visitors have been of assistance to us.” -In a moment she asked: “What is the Otkon?<a href="#n437" id="n437src" class="noteRef">437</a> What is the form and kind of thing you have so fortunately killed?” The men answered: -“It is the Great Blue Lizard which we have destroyed.” So they rested for the night. -</p> -<p>The next morning the old woman said to the men of her lodge: “For myself, I am thinking -that it is just the time of the year when you should again make mellow and moist all -the things that grow on the earth. What do you say?” One of the men replied, “It would -seem well, perhaps, that you should ask him who is the principal one to be consulted -in regard to our duties in this matter. It is possible that he may say: ‘It is now -the proper time of the year in which you should again make mellow and moist all the -things that severally grow on the earth.’ ” So saying, he ceased talking with her. -</p> -<p>Arising from her seat and pushing aside gently the door flap at the entrance to the -adjoining room, the aged woman made the inquiry just noted. The person addressed answered: -“For myself, I too think that it is time, perhaps, for doing that about which you -have asked me. So let it be done as you wish.” -</p> -<p>Allowing the door flap to fall back, the old woman withdrew to her own apartment in -the lodge. In order to make the needed preparations for carrying out the purpose of -her inquiry she gathered a quantity of corn husks and, again entering the place in -which the lake was situated, she heaped once more the corn husks along the shore. -When she had placed the corn husks around the entire circuit of the lake she set them -on fire. When the fire had become brisk and bright the old woman, turning to the men -of the lodge, said: “I have now again made the necessary preparations for the performance -of your accustomed task, and you shall start on your journey to make all <span class="pageNum" id="pb619">[<a href="#pb619">619</a>]</span>things that grow on the earth moist and mellow and the soil as well. They who are -visiting us shall accompany you wherever you may go; you must carefully keep them -from harm, and you must show them all things of interest on your journey.” -</p> -<p>Taking up their implements and weapons, the men of the lodge and their guests departed. -During the course of their long journey one of the hosts of the Dehaenhyowens and -his men said: “You shall now see the things over which we have charge. He whom you -are wont to call Hawenniyo (the Ruler) is the person who has charged us with all these -matters, and we shall continue to have the care of them so long as the earth endures. -We shall tend all those things which he has planted on the earth; we shall habitually -cause water to fall on them; we shall keep all the water in the several rivers on -the earth fresh at all times; and we shall water all those things upon which you and -your people live, so that all things which he has made to be shall not perish for -the need of water. And you, you human beings, shall then live in health and contentment. -Such are our duties from day to day.” -</p> -<p>Then it was that Dehaenhyowens and his party, looking beneath them, saw another earth -far below. As they proceeded they heard loud noises, like the voicings of Thunder -when he draws near on earth; and there began to be bright flashes of lightning, and -next there began to be rain; and, finally, raindrops fell to the lower earth. -</p> -<p>As they moved onward they saw a huge serpent, which had formidable horns protruding -from its head. Then one of the hosts of Dehaenhyowens and his friends said: “Look -at that creature moving along swiftly yonder. It is known that were it to emerge permanently -from the interior of the earth it would bring great misfortune to the things that -dwell on the earth; in fact, it would bring to an end the days of a large multitude -of you human beings. To see that it never comes forth permanently out of the ground -is one of the duties with which we are strictly charged.” In a moment the speaker -continued, “Now you shall see what will take place when we will kill it.” As the party -of Dehaenhyowens watched, their hosts began to pursue the serpent. The voice of the -Thunder was exceedingly loud and the flashes of lightning amazingly vivid. Finally, -the huge serpent was hit by its pursuers and began to flee from them. It sought unsuccessfully -to hide beneath standing trees, but these trees were struck and riven into splinters; -then it fled to the mountains, seeking to conceal itself beneath their shelter; but -this also was in vain, for it was repeatedly hit by the men of Thunder, and, finally, -was killed. -</p> -<p>As an explanation of this phenomenon the hosts of Dehaenhyowens and his friends said: -“It is verily true that beneath the surface of the ground whatever is <i>otkon</i> (i.e., malign by nature) moves to-and-fro <span class="pageNum" id="pb620">[<a href="#pb620">620</a>]</span>from place to place. It would, indeed, be most unfortunate for us all should this -species of being be permitted to travel from place to place upon the earth. Hence -such beings are doomed to abide beneath the surface of the ground in the interior -of the earth. -</p> -<p>“And now concerning the origin of these beings: It was he whom we call the Evil-minded -One<a href="#n438" id="n438src" class="noteRef">438</a> that formed their bodies; and it came to pass that he whom you call Hawenniyo (i.e., -the Disposer, or Ruler) decided that so long as the earth endures these beings shall -abide under the surface of the earth. Furthermore, we ourselves believe that He who -charged us with the performance of this task of keeping them beneath the surface of -the earth will cause it to come to pass, perhaps when the earth is nearing its end—then, -and not until then—that these beings shall be permitted to come forth upon the earth. -So is it, indeed, to come to pass that when the event is not distant—the end of the -earth—He will bring to an end the duties with which we are severally charged, to be -performed for the benefit of the things that live upon the earth. Not until then shall -the waters which are held in their several places become polluted; finally all other -things shall likewise become old and decayed upon the earth; and all things that grow -out of the ground, too, shall grow old and sear; indeed, all things shall become withered -and decayed. Now let us turn back homeward.” -</p> -<p>Then the party, turning homeward, retraced their steps. On reentering their lodge -the spokesman of the party said to the old woman who presided over the lodgehold (household), -“We have now completed the task of making moist and mellow all things that grow upon -the face of the earth.” Arising from her seat, the aged matron went into the adjoining -room of the lodge and said to a person who occupied that room, “Now, they have, indeed, -returned.” With these words the old woman withdrew and resumed her accustomed seat. -</p> -<p>In a short time the door flap separating the adjoining room was thrust aside and a -man (<i>hĕñʹgweʻ</i><a href="#n439" id="n439src" class="noteRef">439</a>), thrusting his head through the doorway, asked the men who had returned, “Have you -now, indeed, completed the work? Have you made moist and mellow all things that grow -on the earth beneath this one?” The men replied in unison, “We have indeed accomplished -our task as we were charged to do.” Thereupon the person from the adjoining room said, -“Now you must rest until there shall be another day; then you shall again recommence -the performance of the duties with which you are severally charged.” -</p> -<p>This conversation gave Dehaenhyowens and his party the opportunity of seeing the speaker. -They were convinced that he was human; that he was, in fact, a <i>hĕñʹgweʻ</i>. But they were amazed to see that while half of the body of this strange person was -in all <span class="pageNum" id="pb621">[<a href="#pb621">621</a>]</span>respects like that of a human being, the other half of his body was crystal ice. They -felt, too, a breeze that was chilling strike them from out of the doorway; but at -this moment the strange man withdrew the door flap, concealing the room from further -observation. -</p> -<p>The aged matron of the lodge, addressing her guests, said: “That person whom you have -just seen is, in fact, the principal one of all those who are charged with duties -to perform in the economy of the earth. He is called by us Dehodyadgaowen (i.e., the -Cloven-bodied Man); he is named also Owisondyon (i.e., Cast or Falling Hail). It is -this feature that you saw when he showed his face at the doorway, and that explains -why there came forth from him a cold breeze. This act will immediately cause the prospective -days and nights on the earth to become cold and wintry. However, when the day again -dawns he will again show his face and the other side of his body, and immediately -there will blow hither a hot breeze.” -</p> -<p>Then the members of the lodge said one to another: “We have paused in our labors in -order to rest. Tomorrow it will come to pass that we shall take you back to the place -whence you departed, for you have been here now many days. This is, of course, what -you human beings call springtime.” Having said this, all the members of the lodge -fell asleep in their several places. When morning came the door flap separating the -room from the adjoining one was again thrust aside, and the strange man, Dehodyadgaowen, -showed himself in the doorway, and called out aloud, “Now then, all you people, awake -and arise; it is time to do so.” At this all the sleepers awoke, and as they awoke, -they outstretched their arms and bodies, yawning and uttering loud vociferations, -as are heard on earth in the voice of Thunder. There arose a warm breeze, and then -the men of the lodge went out. It was but a short time after this that the men reentered -the lodge and said to their guests: “You should accompany us on our intended journey, -so that you may see an Otkon which inhabits certain trees near the place whence we -returned. It is a long time that we have been making attempts to kill and destroy -this being, for it is possessed of very powerful orenda.” Thereupon Dehaenhyowens -replied, “It is of course right that we should accompany you to learn what manner -of being that may be.” -</p> -<p>So all the men of the lodge started on their journey, going directly to the place -where the being that was <i>otkon</i> had its lair. Having gone a long distance, the men of Thunder finally said to their -guests: “There, indeed, is the place in which the Otkon abides. You must stand in -yonder place, quite removed from any danger from this being, and you shall see it -as we shall cause it to come forth from the lair.” Thereupon the party of Dehaenhyowens -withdrew to the designated position. They saw one of their hosts go forward and hit -one of the trees several sharp blows with his club; they saw <span class="pageNum" id="pb622">[<a href="#pb622">622</a>]</span>the being come forth from its lair and concluded that it was what they called a squirrel. -But the being, or squirrel, thrust its body only partially out of its hiding place; -at once the men of Thunder hurled their shots at it; there were loud thunderings and -the lightning flashes were vivid, and there arose a great tumult and a terrific hurricane. -In a short time the men of Thunder ceased for a moment, having failed to hit the being. -At once the squirrel (or being) quickly descended the tree on which it then was, and -running to another tree, climbed it in an effort to escape its tormentors. But very -soon the men of Thunder shivered this tree, whereupon the squirrel, having fled back -to the first tree, swiftly climbed back into its lair. Then the men of Thunder said: -“Now, indeed, you have seen what we call Otkon. The time is long in which we have -been making vain efforts to destroy this being, this great Otkon.” -</p> -<p>In replying, Dehaenhyowens said: “It is now our turn; we will attempt to kill the -Otkon.” But the men of Thunder answered, “We fear that the attempt will not result -favorably; you may be injured, for, indeed, this is an Otkon beyond measure.” Dehaenhyowens -replied assuringly, “We know that we can accomplish this task.” “If you are determined -to make the attempt, we will assist you should you fail,” said the men of Thunder. -Going up to the tree in which the squirrel had its lair, one of the party of Dehaenhyowens -tapped on it with his club. Forthwith the squirrel again thrust out its body and gazed -at the men. Taking a knob-headed arrow from his quiver, Dehaenhyowens shot at it, -hitting the squirrel fair in the head and causing it to come tumbling to the ground. -</p> -<p>Thereupon the men of Thunder, taking up the body of the squirrel, started for home, -with their guests. When they reached their lodge the men of Thunder said to the old -woman, “Now, in fact, our visitors have killed it; they have indeed killed the Otkon, -which for a very long time we have failed in our attempts to kill.” Answering this, -the old woman said: “I am very thankful to receive this news. This then shall be done: -the skin of this Otkon shall belong to me; as it is so precious, it shall be the robe -of my couch.” So Dehaenhyowens carefully skinned the squirrel; after doing this he -neatly prepared the skin, which he spread on a suitable frame to dry. When it had -thoroughly dried Dehaenhyowens presented it to the old woman, assuring her that was -the method his people employed in preserving the skins of animals. The old woman received -the skin with many thanks, for she felt that she had come into possession of a skin -which was very precious to her. -</p> -<p>Then, addressing the men of her lodge, she said: “Our visitors are the ones who have -accomplished this thing for us. In token of this one of our visitors shall remain -here as one of us. He shall be a coworker with you for the reason that he and his -kindred were able <span class="pageNum" id="pb623">[<a href="#pb623">623</a>]</span>to accomplish that which you yourselves were unable to do.” In giving assent to this -the men replied: “Let that, too, be done; let him who is foremost among us say it, -and it shall be done.” The old woman replied: “That is so; his consent is all that -is required to accomplish this desirable thing.” At once arising from her seat, she -went to the doorway leading to the adjoining room and, pushing aside the door flap, -said: “Behold! Will you confirm the proposition that one of the men visiting us shall -remain here as one of us, while his companions shall return hence to their own homes? -The reason for this is that he was able to kill the squirrel (the Otkon), and since -the men who live in this lodge had failed for so long a time to do so, I desire that -he shall assist them at all times and be a coworker with them.” Answering the old -woman, Dehodyadgaowen said: “I willingly confirm this proposition, if it be that he -himself is freely willing, and that of course he will volunteer to have his life pounded -(in a mortar). Then, as you know, it will be possible for him to help them continually.” -With this he ceased speaking. -</p> -<p>Returning to the group comprising the party of Dehaenhyowens, the old woman said: -“Hatchʼkwĭʻ! (Behold!), wilt thou confirm the proposition that thou shalt remain here -alone while thy companions return to their own homes? If thou wilt be willing to agree -to this, I will give thee a new name. This shall be the name by which they shall hereafter -habitually call thee, namely, Dăgāʹĕⁿʻʹdăʼ (i.e., the Thaw, or the Warm Spring Weather).” -This member of the party of Dehaenhyowens replied, “I willingly agree to this proposal; -I am quite willing to be an assistant to them in their work.” To this the old woman -answered: “I am much pleased that the matter is now settled. We indeed have become -of one opinion, having one purpose in view.” -</p> -<p>At this time Dehodyadgaowen interrupted by saying, “Now, then, do you bring his person -(body) in to this room, and let him at once be prepared for his duties.” The old woman, -addressing the visitor who had consented to remain, said, “Come! The time has arrived -for doing what you have agreed to do for us, what you require to fit you for your -new duties.” Accordingly, the man entered the room which adjoined the one in which -he and his friends were, and in which abode Dehodyadgaowen. As soon as he had entered -Dehodyadgaowen said to him: “Here stands the mortar. Thou must place thyself in it. -Now, verily, thou shalt change thyself, thy person, as to the kind of its flesh.” -Obeying his instructor, the man at once placed himself in the hollowed end of the -mortar wherein the grain was usually pounded, whereupon Dehodyadgaowen drew near, -and taking up the pestle, pounded him in the manner in which grain is pounded, striking -three blows. Having done this, he said to the visitor: “Thy flesh has now changed -in kind. The task is accomplished. <span class="pageNum" id="pb624">[<a href="#pb624">624</a>]</span>Thou mayst sing to try thy voice.” The transformed man began to sing, and Dehaenhyowens -and his one remaining friend heard the singing, which sounded to them exactly like -the voice of approaching thunder, only that the volume was somewhat less, as it seemed -to them. They said one to the other, “Now it is known that he, Dăgāʹĕⁿʻʹdăʼ, is approaching,” -and soon their transformed friend reentered the room. -</p> -<p>In a short time thereafter the old woman said to the men of the lodge, now including -the newly transformed person: “You shall now start on your journey, and you shall -begin to make mellow and moist anew all the things that are growing on the earth beneath. -And this, moreover, shall be done. Dăgāʹĕⁿʻʹdăʼ shall take the lead. So it shall be -he whom they who dwell on the earth below shall name first in the spring of the year. -Of course the human being will say, ‘Now the warm wind has come down; now the hot -spring wind blows again; and so now the spring season will come upon us.’ They shall -never forget, indeed, each time the line of demarcation between the snowtime and the -summertime arrives, for Dăgāʹĕⁿʻʹdăʼ shall continue to change the days and nights -of the future. You men must start to accompany part of the way homeward those who -have been visiting us for so many days.” -</p> -<p>Before they got started she resumed her discourse, saying: “Now I will tell you, who -are human beings of the earth, that it is even I whom you call the Nocturnal Light -Orb (the Moon). And He it is whom you and your ancestors have called Deauñhyawagon, -sometimes Hawenniyo (the Master or Ruler), who has commissioned me. And this is what -He has commissioned me to do: When it becomes dark on the earth it is I who shall -cause it to be in some measure light and warm on the earth, so that it become not -too cold nor too dark; so that all the things which should grow may grow unharmed -on the earth, including all those things on which you human beings live, dwelling -as you do on the earth beneath. Until the time that the earth shall stand no more -He has commissioned me to act and to do my duty. It is thus with us all. He has commissioned -us only for the time during which the earth beneath shall endure. Moreover, I will -now impart to you the following information so that you <i>oñʹgwe</i> (human beings) living on the earth shall know that they who abide here in this place -are those whom you call Hadiwĕñnodaʹdye’s (the Thunderers); and so that you shall -know that He who established this world is One whom you call Deauñhyawagon and also -Hawĕñniʼyo (the Ruler or Disposer). It was He who decreed that these men shall customarily -come to the lower world from the west and that they shall move toward the east. -</p> -<p>“So let this be a sign to you who dwell on the lower earth that when it comes to pass -that these men of Thunder come from the east <span class="pageNum" id="pb625">[<a href="#pb625">625</a>]</span>you shall know at once its meaning, and shall say one to another, ‘Now it seems that -the time is at hand in which He will take to pieces the earth as it stands.’ Verily, -such is the strict manner in which He has commissioned us, charging us with definite -duties. It is well known that the Diurnal Light Orb (the Sun) customarily comes from -one certain direction; in like manner, it is also true of me, for I too must appear -to the lower world from one certain direction. This obligation on our part is fixed; -and our coming shall never occur in a different manner as long as the earth endures—at -least until that day in the future when He himself, whom you call sometimes Hawĕñni’yo, -shall transform what He himself has established. -</p> -<p>“Now the time has arrived for you to start for your home; but first, before you depart, -you must journey about this upper world to see everything that may be beneficial to -you and to your people in the days to come. By the time you return from this journey -of observation I will have made ready what you shall take with you when you shall -go again to make mellow and wet the earth beneath. This, too, upon which I am at work -is something about which I must tell you something. I am engaged in making myself -a mantle, and the material out of which I am weaving it is, indeed, what you think -it is—human hair. You have observed as well that each time I lay my work aside for -a moment my small cur as often undoes quite all that I have done. I will now tell -you by what means I obtain the human hair of which I am making myself a mantle. When -some human being dies on the earth below one hair from his head detaches itself and -departs thence, coming directly to me. It is such hairs that I am using in making -my mantle. This serves as a sign to me that one has ceased to be on the earth below, -and that that person is traveling hither. This shall continue as long as the earth -beneath shall endure and have form. Moreover, mark this well, that when He shall cause -the death of human beings on the earth below, it shall then and not before be possible -for me to finish the mantle on which I am working; and the number of hairs in this -mantle will then bear witness to the number of persons who have visited the earth -below while it lasted. Now you may take an observation trip.” -</p> -<p>Thereupon the men of the lodge and the entire party of Dehaenhyowens started out to -view the notable things in the vicinity of the lodge. They went to that place where -for the first time during their visit they had seen the beauty and pleasantness of -that upper world; they admired the strawberry plants, bearing luscious berries, as -tall as the high grasses among which they grew; these were in bloom, for their bearing -season was continuous. They saw, too, the growing trees full of fine blossoms; never -before had they seen such <span class="pageNum" id="pb626">[<a href="#pb626">626</a>]</span>beautiful flowers, which supplied the light of that upper world; and they saw the -plants and the shrubs and bushes full of fruits of all kinds, all growing luxuriantly. -Never before had they seen paths so fine leading in various directions; and they beheld -along these paths the trees whose overhanging boughs, loaded with blossoms, were scented -with all manner of fragrance. -</p> -<p>They beheld all figures of human beings (<i>oñʹgwe</i>) promenading along the paths from place to place, but they realized that these were -shades (or shadows), and that consequently it was not possible to hold conversation -with them. Farther along in their ramble they came to a village which was inhabited, -there being many lodges in different places in the manner of a village of human beings. -In passing through the village one of the hosts, addressing Dehaenhyowens, said: “In -this lodge, standing here apart, your mother dwells. She was still on the earth below -when you and your party left on this journey; but she started for this country soon -after you had departed therefrom. Here also dwell your relations—all those who were -able to observe the customs of their ancestors during the time they dwelt on the earth -below.” -</p> -<p>Then they went back to the place where the old woman awaited their return. On entering -the lodge they said to her: “We have now returned from our ramble,” to which she replied: -“I have quite completed my preparations. Now you must start on your journey homeward, -and the men of the lodge will accompany you part of the way. In going home you must -pass around by the place where abides the Light Orb that travels by day. Let them -see Him too. May your dreams foreshadow your safe arrival home.” -</p> -<p>Thereupon they departed from the lodge of the old woman. Not far distant from the -home of their hosts there stood a lodge. One of their hosts told Dehaenhyowens and -his friends that that was the lodge of the Sun. “Thence,” they said, “he starts to -give light to the world beneath this one.” Having reached the lodge, they entered -it, and within they saw the Sun engaged in cooking chestnut-meal mush. One of the -men of Thunder said: “We are now on our journey, accompanying these human beings part -of their way home. We are taking these men back to the earth below this one. The reason -that we have come around this way is that we desired to have you and them see one -another.” Then the Master of the lodge, raising his voice, said to his visitors: “It -is I, indeed, who has met with you. and it is I whom you habitually call in your ceremonies, -ʻHoʻsgĕⁿʼägeʻʹdăgōwā, He-the-Great-War-Chief, and our Elder Brother, the Diurnal Orb -of Light. I have just completed my usual preparations for the journey on which I am -about to start. Furthermore, just as soon as you depart hence I will start on my journey -to make the earth below light and warm again.” -<span class="pageNum" id="pb627">[<a href="#pb627">627</a>]</span></p> -<p>In a short time, the visitors having seen all that was interesting in the lodge, said: -“Let us now go hence on our journey,” and they at once resumed their own course. They -had not gone very far when the men of Thunder said: “It is now time for us to begin; -<span class="corr" id="xd30e9195" title="Source: Dăgāʹĕⁿʻdăʼ">Dăgāʹĕⁿʻʹdăʼ</span> shall be the first one to act.” Dăgāʹĕⁿʻdăʼ, the former member of the party of Dehaenhyowens -(Light Rays?), began to sing in a loud voice, thus setting his orenda to work to carry -out his function. Then the two human beings who were to return to the earth below -saw the earth in the distance beneath them, and they heard, too, the people dwelling -on the earth say: “Now the beginning of the Spring Season has come upon us. Indeed, -the Spring Wind is blowing warm and hot, and now, too, the Thunders are singing in -the distance.” -</p> -<p>Then the party moved on. Looking down on the earth from above the sky and the clouds -they saw the effect of the singing of the Thunder men. At this time the voices of -the Thunder men sounded loud and angry, as it were, as they moved along the sky, and -on the earth below fell torrents of rain with great force, and they saw the creeks -and rivers swell and overflow their banks. -</p> -<p>To the human beings of the party they had not gone very far, as it seemed, when they -were startled by alighting on the earth. Thereupon one of the Thunder men said to -them: “Now, indeed, you are again at your homes whence you departed, so we have fully -discharged our obligation to bring you safely back. Moreover, we will now tell you -something regarding another matter. It is a long time since the former inhabitants -of this country withdrew from here and went to another settlement. You will find them -in the place where they are now living.” -</p> -<p>Having conducted their friends some distance on the ground, one of the men of Thunder -said: “We will now separate one from another. You must keep us in remembrance. For -this purpose you shall employ the native tobacco, making an offering thereby in words -and in acts. This will be quite sufficient for the purpose, for we shall hear the -thanksgiving and accept the offering at once. In like manner shall it be done to all -those, and only to those, who are charged by Him with duties and important functions. -If you should think of Him or of them, that is the chief and essential thing—the employment -habitually of native tobacco by you in this important matter. Such is the method which -you who still live on the earth here below must regularly employ in forming your messages -of thanksgiving. Such is the regulation and decree ordained and promulgated by Him -whom you call Deauñhyawagon, familiarly as Hawĕñniʹyo (He, The Master). These are -the words which we thought it necessary for you to hear before we separated one from -another. May you have good dreams.” -<span class="pageNum" id="pb628">[<a href="#pb628">628</a>]</span></p> -<p>Then the two parties separated, the one from the other; and the men of Thunder departed -from the earth, going back into the cloudland to their own lodge. -</p> -<p>In turn Dehaenhyowens and his lone companion started from the place where they had -been left. They were not long in finding the traces of the former home of their friends. -They found that the place had become thickly overgrown with large trees to so great -an extent that one unacquainted with the facts would be in doubt whether or not any -person had ever lived in that place. -</p> -<p>On seeing this, Dehaenhyowens said to his companion: “Verily, it seems that we must -depend on ourselves to find our people. We must, therefore, go to seek the place where -they now dwell.” Thereupon they started, directing their course eastward, as they -had been instructed. At no great distance they saw the smoke from a village and made -their way to it. On entering the first lodge they reached, Dehaenhyowens said, “We -have now returned home.” In reply the master of the lodge said: “Whither did you go, -and who are you? As for myself, I do not know you.” Answering him, Dehaenhyowens said: -“Have you not at any time heard the tradition which says that a number of men (three -tens) started on a journey along the path of the Sun—a party formed by Dehaenhyowens -and Gaenhyakdondye, two famous war chiefs, of men who had thoroughly habituated themselves -to warlike exercises? They undertook while going toward the sunset to kill and scalp -all the peoples whom they might encounter on their way.” The master of the lodge said -to them in reply: “I myself know nothing of the matter about which you are speaking. -When such a thing may have taken place I do not know. It may be that the old woman -living in yonder lodge may know about this matter. You should go over to consult her -concerning it.” -</p> -<p>So Dehaenhyowens and his companion passed on, going to the lodge pointed out to them. -On entering the lodge Dehaenhyowens said to the old woman: “Do you know the circumstance -in the history of your people when in the long ago some men—warriors, three times -ten in number—went on an expedition from which they never returned? The party was -formed by war chiefs, Dehaenhyowens and Gaenhyakdondye. They went toward the sunset, -following the path of the Sun.” Answering his question, the old woman said: “It is -indeed true that such an event took place. I have heard my deceased grandmother say -many times that when she was still a child men to the number of 30 started out on -an expedition, but they never returned to their homes.” After some moments of thought -she added: “Probably the man who dwells yonder in that lodge not far away from here -remembers the whole matter, for he has had an exceedingly long life, and so is probably -familiar with the tradition <span class="pageNum" id="pb629">[<a href="#pb629">629</a>]</span>about which you speak. Therefore you would better visit him and seek further information -from him.” -</p> -<p>Thereupon Dehaenhyowens and his companion again started on their quest for some one -who knew them. On reaching their new destination they found the very old man of whom -the old woman had spoken, and they asked him: “Do you remember an affair, which took -place many years ago, in which warriors to the number of 30 departed hence on an expedition -along the path of the Sun?” After a few moments of reflection the old man replied: -“I remember the matter full well. This is what happened: There lived a people yonder, -some distance away, where this affair took place. There were a number of young men -who had grown up together, all about 16 years of age; 30 of these organized themselves -into a war party, binding themselves together by means of an oath or vow. Having fully -organized their troop, they caused the people of the entire community to assemble -at the Long Lodge of public gatherings, whereupon Dehaenhyowens arose and said: ‘Now -then, it shall be made known to you who have assembled here that we have indeed completed -our preparations. We young men, who are three tens in number, have enlisted by “notching -the stick” to go on an expedition along the path of the Sun. We have made the agreement -strong, for we have commingled our minds. Now it is as if we had only a single head, -only a single body of flesh, only a single life, and we shall bleed as one person. -Moreover, we renounce our kindred, and we also forswear our lives. We shall now depart -hence, directing our course toward the West, for we desire to make a journey to the -place of the sunset—to the place where the Diurnal Light Orb is wont to make his way -to and fro. Our band have appointed me and my dear brother to be their chiefs to lead -them. We, too, have made a solemn vow that no matter what the situation confronting -us we will nevertheless pass onward in our journey. We have indeed enlisted in this -matter seriously by “notching the stick.” This is, of course, as you well know, the -pledge that each one of us will do what we have agreed to do one with another.’ Thereupon, -they departed from us, and they have never returned.” -</p> -<p>Dehaenhyowens, replying to the old man, said, “How long ago may it be since that event -took place?” The old man answered, “It is now three generations ago—that is, three -generations have passed away since that time.” Then Dehaenhyowens asked, “Who were -the chiefs of those who departed?” The old man said, “Dehaenhyowens and his brother, -Gaĕⁿʻhyakdoñʹdyeʹ; these two persons were chosen as the chiefs of the party.” To this -Dehaenhyowens responded, “Verily, grandsire, we are the remaining members of that -party—my brother, Gaĕⁿʻhyakdoñʹdyeʹ, our friend Dagāʹdyeʹ, and I; so many of the number -have now returned home. It was, verily, our party <span class="pageNum" id="pb630">[<a href="#pb630">630</a>]</span>that departed from the place where your and my people formerly dwelt, at that place -yonder not far away.” But the old man, still doubting what he had heard, said: “It -is probably not you who went away, because it appears from your youthful aspect that -you have just reached manhood, and that event occurred a very long time ago.” Dehaenhyowens, -however, answered: “Nevertheless, we are the very persons who started, at least those -of us who still are left alive; and we have now arrived home again.” On hearing this, -the old man said: “If possible, then, do tell me the name of the chief of our people -when you departed.” Dehaenhyowens quickly answered, “Dăgäidoñʹdyeʼ was the name of -the chief of our people at that time.” Now convinced of what he doubted, the old man -answered: “That statement is, indeed, also true. The fact that he was my grandfather -is the reason why I am so fully acquainted with that matter. Now, I admit that I am -convinced that it is indeed you and your friends who departed so many years ago, and -that it is you, too, who have returned home; and as it is meet so to do, our present -chief shall now be made cognizant of this matter. So remain here in this lodge, and -I will now send him word of your return, to await his pleasure.” -</p> -<p>Accordingly the chief was made acquainted with the matter at once. Forthwith he sent -out runners, giving notice to all the people to assemble immediately in the Long Lodge -of public meetings to hear news most startling and important; he set the following -day for the assembly of the people. When the morning of the next day dawned all the -people, having made the necessary preparations to attend the great council, hurriedly -gathered in the assembly hall. Dehaenhyowens and his two companions went there in -company with his host, the old man, whose grandfather was a former chief of his people. -The assemblage was large, for everyone who could possibly leave home attended. When -all were seated the chief arose, and ceremoniously greeted the newly arrived men in -these words: “We have learned only a hint of what occurred during your expedition, -and we desire fervently to know more of the events which took place while you have -been absent. So now we shall listen to the whole account, and we will hear the leader -of the party.” -</p> -<p>Thereupon Dehaenhyowens arose, amidst deep silence, and spoke briefly, as follows: -“There were 30 of us who started on the expedition along the path of the Sun; but -only three of us have returned. It is I who bear the name Dehaenhyowens. On this hand -sits my brother, Gaĕⁿʻhyakdoñʹdye’ʹ, for such is the name that he bears; and on this -hand sits our friend, Dăgāʹdye’ʹ, for such is the name that he bears. So many only -are we who survive. It came to pass during the time of our expedition along the path -of the Sun to the skyland that one of our number remained there as an assistant to -the people <span class="pageNum" id="pb631">[<a href="#pb631">631</a>]</span>in that far-away land. It is quite impossible for him to return again to this earth -to live.” Then Dehaenhyowens related at great length all that had occurred to him -and his party and all the things that they had seen from the time they had left their -homes until their return. After speaking thus Dehaenhyowens resumed his seat. -</p> -<p>The chief then said: “It was in fact a marvelous thing that was done by your party. -It is a very long time since you departed from your homes; but now you have returned, -only you three persons. Of course, one of the most essential things about this matter -to be remembered is that Deauñhyāwaʹgon, sometimes called Hawĕñniʹyo, forewilled that -you, and only you, should be enabled to return home safely. Preparations have been -made so that we may now exchange greetings, and this shall be done. You, the surviving -ones of the party, three in number, will take a suitable position, and I will take -the lead in a ceremonial greeting to you; for I, of course, stand in the stead of -the one who was the chief of the people when you departed. My name is Dagäʹidoñʹdyeʼ. -Then we will do this: We will mutually and severally stroke one another’s body in -greeting. This ceremony shall be for all persons, including our children—we will all -greet one another in this ceremonial manner, for this was the custom of our fathers -on such occasions.” -</p> -<p>Accordingly Dehaenhyowens and his two friends took suitable positions in which to -receive the greetings of the people, and the people with the chief in the lead came -forward and cordially stroked their bodies according to the custom. All the men, women, -and children arose and greeted them. When the ceremony was over the chief said: “We -will do in the future all the things that we have today learned should be done. This, -too, you shall know—you who have just returned home—that we shall be equal with you -in the enjoyment and disposition of the things that we possess, so that our minds -and yours shall think in peace. Here, you know, dwell the people, and now, of course, -we again shall commingle and associate together. Everything is in readiness for us -to rejoice and be happy, seeing that you have returned home in safety and health. -The first thing to be done is to make merry by a game. They whose bodies are strong -will play at a game of lacrosse ball; thus shall they amuse your minds, and you may -rejoice. When that shall have passed we shall dance, beginning with the Pigeon Song, -or Song of the Pigeons. When that is passed it will be time for us to disperse to -our homes.” Thereupon Dehaenhyowens, arising, said: “It is marvelous to know that -we have been absent from our people during three generations; and we are rejoicing -that we have, though much fewer in numbers, returned to our homes. We are indeed very -happy that we are again one people with you.” -<span class="pageNum" id="pb632">[<a href="#pb632">632</a>]</span></p> -<p>Then the young men went to the public gaming grounds and there engaged in an exciting -game of lacrosse ball. When this game was over the people assembled in the Long Lodge -of public meetings and there they performed the ceremony of the Song of the Pigeons. -They danced all the songs of this ceremony, which is quite long and exciting. Even -the children danced to show their pleasure at seeing the returned men. -</p> -<p>(This is the end of the story.) -</p> -</div> -</div> -<div id="s120" class="div2 section"><span class="pageNum">[<a href="#xd30e1653">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">120.</span> <span class="sc">An Address of Thanksgiving to the Powers of the Master of Life</span><a href="#n440" id="n440src" class="noteRef">440</a></h3> -</div> -<div class="divBody"> -<p class="first">We congratulate one another this day because we are still alive in this world. -</p> -<p>Besides this act we give thanks to the Earth, and we give thanks also to all the things -which it contains. Moreover, we give thanks also to the Visible Sky. We give thanks -also to the Orb of Light that daily goes on its course during the daytime. We give -our thanks nightly also to the Light Orb that pursues its course during the night. -</p> -<p>So now, we give thanks also to those persons, the Thunderers, who bring the rains. -Moreover, we give thanks also to the servants of the Master of Life, who protect and -watch over us day by day and night by night. -</p> -<p>And now, furthermore, we send our thanks also to his person, to the Finisher-of-our-lives. -To him our thanksgiving we offer in fervent gratitude. -</p> -<p>And now a ceremony shall begin, a ceremony which was given to us, to mankind, by the -Finisher-of-our-bodies—namely, the ceremony of the Great Feather Dance. -</p> -<p>So let everyone be enthusiastic, then, in this ceremony. We must enjoy ourselves as -much as possible during this ceremony. It was given to us for the purpose of benefiting -us in its performance in honor of him, the Master of Life, who gave it to us, and -we must all do what is right and just one to another, and we also must continue to -give thanks to the Master of Life for the good things which we enjoy at his hand. -</p> -<p>So now will begin the singing of the songs of the Ritual of the Great Feather Dance. -So let each and every one share in it, then. [At this point the singers on the song -bench begin singing the songs of this ceremony. All who take part should be arrayed -in festival attire. The faces of the dancers should be painted, and their heads should -be adorned with feather headdresses. When this ceremony is ended the Master of Ceremonies, -arising, makes the following statement:] -<span class="pageNum" id="pb633">[<a href="#pb633">633</a>]</span></p> -<p>“So now, moreover, in such an assembly of people as this is, another ceremony is about -to begin, one other that the Finisher-of-our-lives has ordained for our performance. -So, then, let us be thankful, moreover, that our lives and persons are still spared -in the affairs of this world. -</p> -<p>“So now, moreover, this assembly of people, such as it is, is giving thanks for the -bounties it has received from the Master of Life. -</p> -<p>“So now, moreover, this assembly of people, such as it is, is giving thanks. The Master -of Life has willed that there be officers among the people whose duty it is to promote -the celebration of the Six Ceremonies. So we give thanks, too, that you who are officials -among the people are still spared your lives. -</p> -<p>“So now, moreover, this assembly of people, such as it is, is giving thanks for the -bounties it has received. He, the Master of Life, willed that there shall be certain -persons among men who shall be called chiefs (because their renown is great), and -that upon them, furthermore, shall rest the grave responsibility of promoting peace -and health among the people, and also that upon them shall rest the responsibility -of making addresses of thanksgiving at the celebrations of the Thanksgiving Ceremony, -in which they shall direct their words to the Maker-and-finisher-of-our-lives, at -the same time earnestly urging all persons to enjoy themselves there and to be happy. -</p> -<p>“So now, moreover, this assembly of people, such as it is, is giving thanks. The Creator-of-our-lives -willed that there shall be in life two varieties or kinds of life, one of which shall -be called Female and the other shall be called Male. He willed that by this means -mankind shall see the coming of humanity (through the birth of children). So, therefore, -we give thanks that this ceremony or rite of the union of two kinds of life is going -on, just as he decreed that mankind should live in pairs—male and female. So, therefore, -we offer up thanks because we have our eyes on our offspring who are coming, differing -in size, to us. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there be an earth continually. So let us give thanks that the processes -of the earth go on in accordance with his rule, and that we human beings are traveling -about over it. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there shall be springs of water, and that there shall be waters that flow. -So, too, we give thanks because there are waters that flow as ordained, and because -there are springs of water likewise, which are for our comfort as we go to-and-fro -over the earth. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed, too, that ‘I will bestow that on which they shall live—corn, and that it shall -grow in its seasons.’ So then, <span class="pageNum" id="pb634">[<a href="#pb634">634</a>]</span>let us now give thanks because we have again set our eyes on all those things upon -which we live. We are thankful that we again see all these things. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there shall continue to grow on the earth all manner of herbs, and, too, -that these shall be for use as medicines, which shall be, each and every one, a succor -and support to the people; they shall be for medicine. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there shall grow various kinds of flowers on the earth, and that among -these shall grow continually strawberries. So, too, let us give thanks because these -are for our pleasure and contentment. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there shall grow shrubs on the earth continually, and that all these shall -be for medicines for mankind at all times. So, too, let us give thanks that these -are giving us perfect satisfaction and comfort, and because these shrubs are our own -aid and sustenance. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that other shrubs and trees in groves shall ever grow to maturity on which -various fruits and berries shall ever hang in abundance. So, too, let us give thanks -because these fruit-bearing shrubs and trees grow continually, giving us at all times -abundantly contentment and pleasure. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there shall be forests that shall continually reproduce themselves by -growth, which shall continue to be at all times helpful to mankind, ‘whom I have placed -on the earth.’ So, too, let us be thankful that our minds are contented for the reason -that the forests grow. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that in the forests which shall continue to grow there shall live and increase -all manner of game animals in utmost variety. So, too, let us give thanks for this -bountiful provision, because in full measure and number the game animals are abundant -in the growing forests, as intended by him, and they are ever the full means of giving -us pleasure and contentment while we dwell on the earth. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there shall be growing forests in which there shall be certain trees from -which (maple) sap shall habitually fall in its season. So, too, let us give thanks -because there still grow here and there maple trees, for we still can look upon maple -sugar. -<span class="pageNum" id="pb635">[<a href="#pb635">635</a>]</span></p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there shall be brakes of great herbs on which shall grow sunflowers continually -in their season, and that these shall serve to give pleasure and contentment to mankind -dwelling on the earth. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed, ‘I shall place a duty on certain persons to care for and watch over the earth, -and they shall cause rain to fall habitually, and the rain shall prosper all the things -that grow out of the earth, and these persons shall habitually approach from the west, -and people will call them Our Grandsires, whose voices are heard from place to place—the -Thunderers.’ -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there shall ever be a Sky, on which there shall ever appear a Light Orb -which will go about from place to place as day succeeds day, and people shall call -this orb of light the Sun. So, too, let us be thankful that we see each day that the -light orb moves on in its course. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there shall be darkness by periods of a certain length, and that in the -sky there shall ever appear a Light Orb which shall ever go from place to place, and -which human beings will call the Nocturnal Orb of Light—the Moon. So, too, let us -be thankful because night after night we see this orb of light holding to its course, -and know that our Creator so decreed it. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there shall ever be a Sky, and that in it there shall be Stars fixed from -place to place. So, too, let us be thankful, because we see these stars night after -night, just as our Creator has decreed that it shall be. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there shall be Persons who shall guard mankind from harm by day and by -night. So, too, let us be thankful that these Four Persons protect us daily and nightly. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks. He willed -that just and righteous acts shall be the means of making us true men and women. So, -too, let us be thankful because his words are being carried out on earth. -</p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that in thanksgiving addresses the celebrant must offer thanks to all things, -beginning with these on earth and ending with the person of the Master of Life. So, -too, let us be thankful that we have now rendered to our Maker our thanks for the -bounties of life. -<span class="pageNum" id="pb636">[<a href="#pb636">636</a>]</span></p> -<p>“So now, too, this assembly of people, such as it is, is giving thanks this day. He -willed that there shall be persons who shall have the ability to sing the songs of -the Great Feather Dance, which were bestowed on us by our Creator. So now we thank -you, Singers, who have this power and who have so well again performed your duty, -a duty which is not an easy one. -</p> -<p>“May all the people here enjoy peace and health until the time for the next celebration -of this ceremony, which is fixed at a future day. Live, then, in peace and health. -I end.” -</p> -</div> -</div> -<div id="s121" class="div2 section"><span class="pageNum">[<a href="#xd30e1662">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">121.</span> <span class="sc">A Corn Legend and a Flood Story</span></h3> -</div> -<div class="divBody"> -<p class="first">There is a story that in ancient times there occurred a great calamity, which was -caused by a rain that lasted three months. The result of this long rain was that the -waters rose high and soon flooded the whole extent of the dry land. Only one man was -saved. He climbed a tree to save himself from the waters. -</p> -<p>The waters rose high in every place except on one tract of land on which stood a village -of about six families, from which all the game had disappeared; so the people of these -families had nothing to eat. This village was situated on the bank of a small stream -where grew a large number of slippery-elm trees. The absence of all other food compelled -the miserable wretches to strip the bark from these trees to use as food. They dried -the bark and then pounded it into a kind of coarse meal, which they mixed with water -to make a sort of bread to satisfy their hunger. -</p> -<p>During this terrible time of scarcity, one night when all others were fast asleep -one of the young men of the small village, being awake, heard some person walking -with very heavy tread. He was not moved to fear by this experience, so he decided -not to inform his companions of what he had heard. For 30 successive nights he heard -this tramping and walking to and fro, as he surmised. But the young man had been thinking -deeply on the meaning of the sounds he had been hearing night after night, and on -the morning of the day following the thirtieth night he informed his companions that -some person was about to pay them a visit. The sounds of the walking had appeared -to him to come from the east. -</p> -<p>Not long after this the people realized the truth of what he had told them, for a -strange woman<a href="#n441" id="n441src" class="noteRef">441</a> came to their lodge. No one knew whence she came, for they were surrounded by water, -and there was no land in sight. The strange woman did not remain at this lodge, but -went directly to the lodge of the brother of the young man who had heard her walking. -When the brother, who had been outside the lodge, reentered it he found the woman -seated. He had never before seen another woman like her, for she was beyond measure -<span class="pageNum" id="pb637">[<a href="#pb637">637</a>]</span>attractive in person, in manner, and in her words and actions. The brother questioned -her, asking her whence she came and whither she was going. The woman replied: “I have -come from the south to assist you and your people in obtaining food for your needs. -I came because my mother sympathizes greatly with her people, and it is she who has -sent me here to become the wife of your elder son.” Answering her, the man said: “It -seems very strange that your mother should send you here, but of course she probably -knows that we are in despair, expecting nothing but death from hunger and starvation.” -By way of reply to this the young woman asked: “Will you grant me the pleasure of -having my mother’s request fulfilled?” The man, whose mind had already begun to hope -for better things for his people, replied, “Yes; her request will be granted, and -you will become the wife of my son.” She did become his wife, and they lived as husband -and wife. -</p> -<p>The bride wife the next morning said to her brother-in-law: “You must have the corn -bins cleared out and ready, just as if you expected to use them for storing corn.” -The brother-in-law at once told his sister to clear out the corn bins just as if they -expected to store corn in them. Having done this, the sister informed her sister-in-law -that they were ready. The younger brother exclaimed: “I am glad that our family has -increased.” At the dawn of day the next morning the people, awakening as if they had -been frightened, heard sounds which indicated that corn was falling into their corn -bins, which had been empty so long. Some hardly believed their ears, and doubted that -they had received so much corn freely. So when the bride wife asked that corn be prepared -and cooked, her husband told his sister to make it ready, although in his mind he -felt that his wife had said this just because she knew well that they had nothing -to eat and nothing with which to prepare anything. -</p> -<p>Then the bride wife said to her brother-in-law: “You go to the river and catch for -us some fish, so that we may have fish to eat with our corn bread.” But the young -man replied: “It is strange that you should think that there are fish in the river, -for I have not seen one there for many months.” But the woman insisted that he should -go, saying: “You will, however, find fish there.” He, in some doubt still, answered: -“Very well, I will go, although I know that I shall not find any fish there.” Finally -he went, as she had asked him to do, for the sake of his people. On reaching the stream -he saw a fish; it was indeed the first he had seen since the great rainstorm had begun. -He planned his measures so well that he caught the fish, which was very large, and -at once started for the lodge. Arriving there, he said that it was the only fish he -saw. The bride wife said: “This is the fish I meant. Now your sister will clean it -and place it in the kettle to cook it.” When the sister was told to get some corn -and <span class="pageNum" id="pb638">[<a href="#pb638">638</a>]</span>to prepare it for cooking, she said: “I have indeed cleared out the bins; all are -empty, and not a cob is left on the poles on which hung the corn strings. Before this -terrible rain came we had an abundance, but now we have not even a kernel for seed; -all has indeed strangely disappeared.” The brother insisted, however, on her going -to the bins, saying: “Go to see what you can. I heard a strange sound at dawn this -morning, the sound of falling grains of corn.” To satisfy him the sister went to the -bins where she was so fortunate as to find enough to fill both hands full. Delighted -at finding even this small quantity, the girl returned and set to work preparing the -corn for pounding into meal. It was not long before she had prepared and cooked a -loaf of corn bread about two spans of the hand in circumference. -</p> -<p>When the bride wife was informed that the loaf and the fish were ready to eat she -said: “You must invite all your neighbors, so that each may have a portion of what -you have cooked. You will cut the loaf into as many portions as there are persons -in this village, and you must divide the fish in the same manner.” This was done. -When the people who had gathered together in response to the invitation were all seated, -the elder son of the family, the bridegroom, arose to speak. He said: “The Master -of Life has gladdened our hearts with this loaf of bread and with this fish, the kind -of food we ate before this water surrounded us. It must indeed be the will of the -Master of Life that we should live. Before this young woman came to our lodge we expected -to starve to death, and it is she who has invited every one in this village to come -here to eat this food. In the future, therefore, it shall be the custom that when -anyone shall have good fortune in his hunting or fishing he shall prepare a feast -to which all his neighbors shall be made welcome.” His sister was told to serve all -the people who had come. It seemed impossible, however, that even a small mite of -fish or bread could be given to each of so many persons. But after she had begun to -serve out the bread and the fish, she found that she could do this with what she had; -and all were satisfied. There indeed seemed to be only a spoonful of broth in which -the fish was cooked, but all were given a drink out of it and grew strong. The woman -received the thanks of the people for the food which she had brought to them. What -they had received seemed enough, and it was their opinion that this was an example -for them to follow, so they declared: “Hereafter, if we obtain anything good to eat, -it shall be shared equally by all. Such shall be our custom.” -</p> -<p>Then the bridegroom’s brother informed the people that the bride desired the people -to go to their homes and clear out their corn bins, just as if they were expecting -to fill them with grain, and that they must act at once in this matter. So the people -quickly returned to <span class="pageNum" id="pb639">[<a href="#pb639">639</a>]</span>their lodges to carry out the bride’s request. During the following night the young -man who had first heard the walking of the still unknown woman again heard the sound -made by falling corn grains. In the morning the people of the several lodges found -their corn bins well supplied with corn, and they were greatly rejoiced at this good -fortune. Then an old woman, one of the near neighbors of the bride, said: “I will -ask the young woman whence she came to us, so that we may know who it is that has -been so kind and merciful to us.” So going to the lodge of the newly married couple -she addressed the bride, saying: “I have come to ask you to tell us whence you came -to us?” The bride willingly replied: “I came from the south, where my mother lives. -She knew of your destitute condition and felt very miserable about it, hence she sent -me to marry this young man. He indeed knew that I was coming before I arrived here. -My mother sent me on this errand so that I could protect you by providing for your -most pressing needs.” Replying, the old woman said: “I am thankful and so are all -my neighbors that your mother was moved to pity us by seeing our distressing condition -and destitution; it is through her that we shall live. We are indeed grateful to her -and to you for fulfilling your duty in the matter.” Thus it was made clear to all -the people to whom they owed their good fortune. They saw then that it was through -the bride and her mother that the bare corncobs that hung in the corn stacks were -again filled with grains of corn, and that their corn bins were again full of grain. -</p> -<p>After this there came a time when the bridegroom’s younger brother began to dislike -his sister-in-law, and he sought in many ways to abuse her, saying rude things to -her at times. At first the sister-in-law paid no attention to his abuse.<a href="#n442" id="n442src" class="noteRef">442</a> One day she made bread from corn grits, and she gave a loaf of it to her hostile -brother-in-law, saying: “I have made this for you.” But he seized it rudely, exclaiming: -“Do you mean to insult me? I will not eat such bread as that; it is not fit to eat.” -With these words he tossed the loaf of bread into the fire. Without a word of remonstrance -the young woman cast herself down on her couch and covered her head in sorrow; and -she remained thus until her husband returned. At once he asked the cause of her sorrow. -At first she refused to tell him. Finally, however, he prevailed on her to do so. -She said: “Lately your brother abuses me at every opportunity. I made him bread of -the best material I had, and he sneeringly threw it into the fire. So I will go home -to my mother. If you desire to accompany me, you may do so. It will require as much -time for me to return to my home as it required to come here. When my mother sent -me she did not expect me to return to her home again. But I must go, and all that -I brought with me shall go back with me. All is due to your brother’s fault. This -is why I am sorrowful.” Her husband was <span class="pageNum" id="pb640">[<a href="#pb640">640</a>]</span>deeply grieved at the prospect for his people, and he sought to persuade his wife -to change her resolution, but he could not induce her to remain. -</p> -<p>In the evening, having completed her preparations, she started on her return journey, -saying to her husband: “When you are hungry, follow my trail. You shall encounter -many difficulties, but you must not falter by the way. At all times keep in mind that -you are going to your wife. You must not stop to rest either day or night. So take -courage and do not falter. Now I go.” -</p> -<p>During that night all the people heard the sound of falling grains of corn, which -dropped from the cobs hanging on the strings of ears. The next morning the bridegroom -asked his sister to go for corn. She went as directed, but found the corn bins empty -and the corncobs bare. This was true, indeed, of all the lodges of the village. -</p> -<p>The night following the morning which showed the people that all their corn had mysteriously -disappeared the old woman who had asked the strange young woman whence she had come -visited the lodge of the lone bridegroom and asked him where his wife was. He told -her that she had returned to the lodge of her mother because of the abuse which his -brother had heaped on her, and that all the good things which she had brought with -her had gone away with her; and he told the old woman further that it was all due -to his brother’s fault. He said that his wife could not punish the culprit without -punishing all the people,<a href="#n443" id="n443src" class="noteRef">443</a> and that he could do nothing in the matter. -</p> -<p>The direful plight of the village caused the bridegroom to resolve to follow his wife -to her home to learn whether it were possible to relieve the distress of his people. -After making some necessary preparations, he started out on the trail of his wife. -As he followed it he found that there was a well-defined path on the waters which -entirely surrounded his people. When he started on this perilous trip the husband -remembered what his wife had said to him about the difficulties of the journey, and -what he must do to overcome them; so he kept on his way by day and by night without -stopping. At all times he could plainly see her trail, which appeared as if it had -just been made. -</p> -<p>In the meanwhile, when he started his mother-in-law said to her daughter, who had -returned home: “Your husband is coming to you and to us; he has now left the home -of his people.” It is said that his mother-in-law could hear his footsteps as he followed -the trail. -</p> -<p>As his wife had told him to give no thought to the great difficulties of the way, -he kept them out of his mind; he did not realize the great length of time he was on -the journey. After many days he reached a cornfield, and by this sign he was delighted -to know that <span class="pageNum" id="pb641">[<a href="#pb641">641</a>]</span>he was very near his journey’s end. Stopping for a moment and looking around he saw -a column of smoke rising from the middle of the cornfield, and he at once decided -that it must come from the lodge of his mother-in-law; thereupon he went directly -toward it. -</p> -<p>Having arrived in front of the doorway he was gladly surprised to hear the voice of -his mother-in-law from the inside saying to him: “Come in, my son-in-law.” On entering -the lodge he saw his wife and was made welcome by her and his mother-in-law. His wife -said to him: “You have done my bidding, and I am pleased that you have. Is it not -good to see our cornfield so exuberantly filled with rich ears of corn? And is it -not pleasant to think that we can live here in peace and comfort? Being faithful, -you shall be prosperous.” The mother-in-law, who knew that he was approaching, had -ready, cooked and prepared, a large bark bowl full of <i>oniasont</i> (crook-necked squash), which she hastily set before him without reserving any portion -of it. When he had eaten his fill he thanked her and the Source of All Life. He remained -in the lodge of his mother-in-law until the growing corn had ripened. Then he said: -“I think that it is time for me to be going back to my people. I can now be of some -service to them.” His wife said to him: “Your brother, who found pleasure in abusing -me, is dead; he died, indeed, of hunger and starvation. It is, indeed, too bad that -he had so evil a disposition.” The husband replied: “I do not mourn for him, for he -knew well what he was doing when he heaped abuse on you.” The wife answered: “You -will find your people still without food. You must be very cautious on the journey. -I am afraid that you may be overcome on the way.” Thereupon she told him of a number -of animals which he would find along the path, and which did not exist until after -the second creation. The waters of the great flood had then gone down, and the earth -had become new. She gave him food for his people; also, for seeding, one ear of corn -of each variety, some beans of each variety, and one squash, which his people must -use for seeding their land. The wife gave her husband also provisions for his journey, -ready cooked for eating cold. She cautioned him not to stop on the way, lest he be -overcome by the evil powers which infested the pathway to his home. Then they parted -affectionately. -</p> -<p>The husband started homeward. He encountered many obstacles and unknown beasts and -animals on the way; but at last after many days of travel without stopping to rest, -he safely reached his home. He found there only low timber and bushes and weeds growing. -On arrival at his own lodge he gave a few kernels of corn to each family, saying: -“This corn shall be the chief source of sustenance <span class="pageNum" id="pb642">[<a href="#pb642">642</a>]</span>of the people hereafter.” In like manner he did with each of the several kinds of -seeds which he had brought back with him. It is from these seeds that were propagated -all the food plants which the human race had in ancient times. -</p> -</div> -</div> -<div id="s122" class="div2 section"><span class="pageNum">[<a href="#xd30e1671">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">122.</span> <span class="sc">The Legend of Man’s Acquisition of Corn</span></h3> -</div> -<div class="divBody"> -<p class="first">(A SENECA-TUTELO LEGEND) -</p> -<p>In ancient times there was a village situated on the banks of a river. The chief source -of subsistence of the people was the natural products of forest and stream—that is -to say, game and fish, berries and various edible roots and tubers. -</p> -<p>There came a day when the people dwelling in this village were told by an old woman -that she heard the voice of a woman singing on the river; and she told them further -that the words used by this strange singer were: “Luxuriant and fine are the planted -fields where I dwell, going to and fro. Luxuriant and fine are the planted fields -which we have planted. My grandmother and my ancestors have planted them.” -</p> -<p>After hearing this singing for 10 nights the old woman said to her family and neighbors: -“Let us go out to see what this singing means; perhaps some woman has fallen into -the water, and it may be she who is singing in the middle of the river.” They did -go to the river bank, but saw nothing, and they returned much chagrined at their failure -to discover the singer. -</p> -<p>On the tenth night following, the woman again began to sing, seemingly from the middle -of the river not very far from the village. Again she sang: “Luxuriant and fine are -the planted fields (of corn) where I dwell, going to and fro. Luxuriant and fine are -the planted fields (of corn) which we have planted. My grandmother and my ancestors -have planted them.” Then the women of the village, going to the river bank for three -nights, sang songs of welcome and recognition, and on the third night these women -perceived that the singer on the river had drawn nearer to them. On the fourth night -the women watching with their children on the river bank, and singing in response -to the singing on the river, were surprised to see coming toward them a large number -of women. Thereupon one of the girls exclaimed: “Oh, grandmother, do not let these -women seize us,” and the children fled from the place. But the spokeswoman, who was -the eldest person present, said: “I alone shall remain here to await whatever may -befall me, and I do so because my granddaughter, who is coming, is in need of pity -and aid.” -<span class="pageNum" id="pb643">[<a href="#pb643">643</a>]</span></p> -<p>At this the woman, the midstream singer, exclaimed: “Oh, my grandmother! take me hence. -I am not able to go there (where you now are).” Then the grandmother (so called by -the courtesy of clan kinship) placed her canoe of birch bark in the stream and soon -by rapid paddling reached the side of the young woman who had been singing in midstream. -She found her granddaughter lying on the back of a beaver, which mysteriously held -her above the water. The granddaughter was the first to speak, saying: “Oh, my grandmother! -take me hence.” The grandmother, replying: “Oh, my grandchild! your wish shall be -fulfilled,” at once proceeded to place her granddaughter in the canoe, after which -she headed for the shore of the stream, paddling to the landing place in a short time. -When they had landed, the young woman said: “Oh, grandmother! now leave me here. I -will remain here, and you must come after me in the morning. Nothing shall happen -me in the meantime.” The grandmother at once returned to her own lodge, where, of -course, she related in detail what had taken place. -</p> -<p>Early the next morning she returned to the landing place where she had left her granddaughter -(by courtesy). There she saw only the growing stalk of a plant. Drawing near to this -she found growing on the stalk an ear of corn, and breaking it off she carried it -back to her lodge, where she hung it up on a roof-supporting pole hard by the fireplace. -</p> -<p>It came to pass during the following night that the grandmother, so called, had a -dream or vision, in which the young woman who had been singing in midstream said to -her, “Oh, my grandmother, you should unhang me from this place, for it is indeed too -hot here. You should place me in the ground—plant me—and then leave me there; for -I will provide for you and your people, you human beings. So kindly place me under -the ground.” This dream came to the old woman three nights in succession. So she took -down the ear of corn, and after shelling it she planted the grains of corn in the -ground just as she had been instructed to do by the dream. -</p> -<p>But on the following night the grandmother again dreamed, and the young woman in the -dream said to her, “You and your people must care for me. You must not permit weeds -to kill me. You shall see me sprout and grow to maturity; and it is a truth that in -the future all the people who shall be born will see that I will provide for their -welfare. So you must take great care of me. You will see, you and your people, a great -multitude of people who are about to arrive here. You will see, I say, that I will -provide for all during the time the earth shall be in existence. You shall now learn -what is a well-known truth—that is, that I am corn; I am native corn; I am sweet corn. -I am the first corn that came or was delivered to this earth.” For three successive -nights the grandmother, <span class="pageNum" id="pb644">[<a href="#pb644">644</a>]</span>so called, had this same dream or vision, hence she came to regard it as a direct -intimation to her regarding the disposition to be made of the corn on the ear which -she had found on the bank of the river. So forcibly did the injunctions impress her -that she planted the corn in the ground as directed; and she carefully followed the -directions of the Corn Maiden as to the care required by the growing corn to enable -it to mature and to prevent it being choked to death by weeds. -</p> -<p>In the autumn the old woman<a href="#n444" id="n444src" class="noteRef">444</a> harvested her corn, and taking it into her lodge she divided it into as many portions -as there were families in the village of her people. Then she gave a portion to the -chief matron in each lodge, telling each that the corn should be used in the spring -for seed and also how it should be planted and cultivated. Afterward she returned -to her own lodge. She was greatly rejoiced at the prospect of her people having something -which would supply them with a staple food, if they would only properly care for it. -</p> -<p>In a short time after reaching her own lodge she lay down on her couch to rest for -the night; but she had hardly fallen asleep before she had another dream, or vision, -of the Corn Maiden. In this dream the Corn Maiden said to her: “You must tell my children -(the human beings) that they must not waste in any manner the corn which shall grow -to maturity in the future. It is well known that those who do not honor and properly -care for me invariably come to want and destitution; for unless they act so toward -me when I leave I shall take all the corn and other seed away. And, grandmother, you -must tell all these things to your people and kindred.” -</p> -<p>Some time after this event the old woman said to her nephew (?): “Do not travel around -from place to place, for it is a well-known fact that there are beings roaming about -which have the disposition to overcome and destroy men by the exercise of their orenda.” -But the nephew (?) replied: “Oh! there is nothing going about from place to place -which has the power to kill men.” -</p> -<p>Then there came a time many days after this that the Corn Maiden saw her brother arrive -there. He was a human being, tall beyond measure, and in other respects of corresponding -size. He said to her: “Do you now come forth (out of the lodge).” She obeyed him by -leaving her lodge, whereupon he took her up in his arms. He saw there a stone ax and -an arrowhead of flint. After carefully examining these he asked: “Have these things, -simple as they are, the power to kill a person?” She made no reply to this question, -and the giant departed, carrying away captive his youngest sister. On the way she -began to sing: “Oh, elder brother! have you not been in the habit of saying that there -is nothing that roams about which has the power to kill persons? How do you explain -this?” Now the name of the person who stole this woman is Doōdĕⁿnĕñyāʹhoⁿʼ<a href="#n445" id="n445src" class="noteRef">445</a> (Ga-mĕñdji-dāʻ-kăʻ <span class="pageNum" id="pb645">[<a href="#pb645">645</a>]</span>is the Tutelo name), (The refrain of the song she sang was the Tutelo words, <i lang="see">Daʻhĕñgeʻ, daʻhĕñgeʻ, wāʻhoyăʼ ĕñ gi lo yot</i>.) -</p> -<p>Another brother of the Corn Maiden (of the lodge of the old woman) taking a stone -ax and a bow and arrows, and asking his grandmother to follow him, said: “Let us two -go fetch home my younger sister.” So saying, he started in pursuit of Doōdĕⁿnĕñyāʹhoⁿʼ, -the so-called Stone Giant, and his grandmother followed him on the perilous journey. -His pursuit was vigorous and tireless, and he was not long in overtaking Doōdĕⁿnĕñyāʹhoⁿʼ. -Coming up to him, he shot him with a flint arrow, saying at the same time: “I have -come to bring back home my younger sister.” Doōdĕⁿnĕñyāʹhoⁿʼ, weeping with pain, said: -“I confess my guilt. I did a great wrong in stealing this maiden from her home.” Then -he surrendered her to her brother, who, taking his sister by the hand, started with -his grandmother for their home. -</p> -<p>When they had arrived at their own lodge the young woman who had been kidnaped by -Doōdĕⁿnĕñyāʹhoⁿʼ said to her grandmother: “You will now prepare some food (bread). -You will take one grain of corn from the cob and pound it into meal. This alone will -suffice, it is well known, to provide us (all human beings living) with food enough -to satisfy our appetites at this banquet held in celebration of the return of the -Maiden captured by Doōdĕⁿnĕñyāʹhoⁿʼ, the Stone Giant.” When the corn had been procured -and prepared, the Maiden again spoke, saying: “I am about to give a feast, which shall -be held in my honor, and in which you women shall dance the Corn dances.” -</p> -<p>The feast was held in accordance with her wishes, and the women danced the Corn dances -as she directed them, and all the people rejoiced with her. When the feast of thanksgiving -was ended the Maiden said: “Now, as for me, I am starting on my return to my home. -I shall go back to the place whence I came. It shall be an established thing in the -future forever that corn shall exist, and that mankind shall never again die from -starvation. I now go to my home.” -</p> -<p>Thereupon she started away, going back on the river on which she had come; and as -she went along she sang a song, the words of which were “We, the varieties of corn, -beans, and squashes, are the mothers of the peoples of the whole world.” These words -she sang to teach the people what to sing in their Corn dances. -</p> -<p>After she had returned to her home she received a proposal of marriage from Oʻstawĕⁿʼsĕñʹtoⁿʼ -(Sumac Tree?). She accepted his suit and the two were married. When they were together -the Corn Maiden said to her husband, “You must love me (that is, regard me <span class="pageNum" id="pb646">[<a href="#pb646">646</a>]</span>as a precious thing);” and her husband assured her that he would indeed comply with -her request and his duty. -</p> -<p>Then they returned to the lodge of Mother Bean, which they reached by traveling on -the river a long distance. Mother Bean said to them: “You two must carry back with -you some beans, which you must take to that distant land, where you shall leave them.” -On their return to their own lodge the bridegroom carried the beans to that other -land in which his wife had left seeding corn, and after performing his mission returned -to his own wife and lodge. -</p> -<p>Afterward the bride wife heard her sister singing beside a planted field: “Is there -perhaps anyone who will marry me again? <span class="corr" id="xd30e9385" title="Source: let">Let</span> him ask me.” She had not been singing long when Tʻhăʻhyoñʹnĭʻ (Wolf) replied: “I -will marry you if you will accept me.” To this she answered: “If I marry you, what -will be my usual food?” Tʻhăʻhyoñʹnĭʻ replied: “You shall have meat for your usual -food.” Her answer was: “I shall die if I am compelled to eat that kind of food.” -</p> -<p>Thereupon the maiden resumed her singing: “Is there perhaps some one who will marry -me again? Let him ask me to do so.” Nyāʹgwaiʼ (Bear) answered her: “I will marry you -if you will accept me.” The maiden answered: “If I marry you what will be my usual -food?” Nyāʹgwaiʼ said in reply: “Your usual food will be various kinds of nuts.” She -said: “In the event that I am compelled to eat that kind of food I shall surely die.” -</p> -<p>Again she began to sing: “Is there perhaps anyone who will marry me again? Let him -ask me.” While she sang Neʹogĕⁿʼ (Deer) answered her: “I will marry you if you will -accept me.<span class="corr" id="xd30e9392" title="Source: ’">”</span> The maiden said in reply: “If I should marry you what would be my usual food?” Neʹogĕⁿʼ -replied: “Your food would be buds and sprouts and the moss growing on trees.” The -maiden’s response was: “In the event that I am compelled to eat that kind of food -I shall surely die.” -</p> -<p>After thus refusing each of these proposals of marriage, once again she began to sing: -“Is there perhaps anyone who will again marry me? If there be one such, let him ask -me.” While she sang, expressing the impulses of her heart, a man named Corn answered -her challenge, saying: “I will marry you if you will accept me, for I know that you -are circumspect in making your selection of a husband.” In reply the maiden asked: -“If I should marry you what shall be my usual food?” Corn answered: “If you will marry -me your food shall be corn; corn shall be your sustenance.” The maiden replied: “I -accept you, and I am thankful for my good fortune in finding just what I want. For -a long time I have been lonely, for I desired to see a human being, to be in a position -to mingle <span class="pageNum" id="pb647">[<a href="#pb647">647</a>]</span>with mankind.” With these words she ran forward, and throwing her arms around him -fondly embraced him, saying: “I will share with you your fortune or misfortune, whichever -it be, wherever mankind shall have charge of your welfare and needs, for my grandmother -has appointed me to care for mankind during the time that this earth shall endure. -So it shall be that they shall plant us always in one place. So from one place you -and I together shall depart when the time during which we shall provide (food) for -mankind, as has been appointed for us, shall expire. We must teach them our songs -and dances, so that mankind may express their gratitude when they shall gather in -their harvests of corn and beans and squashes.” -</p> -<p>Continuing, she said to her husband: “We must instruct mankind with care in this matter, -so that they shall do the essential things and sing the essential songs of the Aʻkoñwiʹʻsĕⁿʼ,<a href="#n446" id="n446src" class="noteRef">446</a> (the ceremony of the Corn dances). The women and the young maidens of both the Father -and the Mother side in beginning this ceremony shall stand on their respective sides -of the fire, forming in orderly lines with the matrons of their several clans as leaders. -One side shall first sing the song which is in order, and then the other side shall -sing that song; then they shall sing it alternately, while the several leaders in -taking the lead must carry the turtle-shell rattle. It is important that this shall -be done in order, and that the rhythm of the songs be not broken. When the song has -been sung by both sides then the two lines of women shall encircle the fire and dance -around it three times. This shall be done in the case of each song of the Aʻkoñwiʹʻsĕⁿʼ. -</p> -<p>“Now, the words of the essential songs are as follows: -</p> -<p>“(<i>a</i>) ‘Coming hither I heard them; I heard them sing and dance the Aʻkoñwiʹʻsĕⁿʼ.’ -</p> -<p>“(<i>b</i>) ‘We have now arrived—we who are about to sing and dance the Aʻkoñwiʹʻsĕⁿʼ.’ -</p> -<p>“(<i>c</i>) ‘Among living, growing, unplucked flowers I am walking reverently (silently, slowly).’ -</p> -<p>“(<i>d</i>) ‘I am now dancing among living, growing, unplucked flowers (blossoms).’ -</p> -<p>“(<i>e</i>) ‘We have now returned—we who are corn dancers and singers—we who are women.’ -</p> -<p>“(<i>f</i>) ‘You two cousins,<a href="#n447" id="n447src" class="noteRef">447</a> do you now get the bark bowl (for sprouting the seed corn). You two cousins, do you -now get the bark bowl.’ -</p> -<p>“(<i>g</i>) ‘Oh! the berries have ripened. Oh! the berries have ripened—on stalk and stem.’ -<span class="pageNum" id="pb648">[<a href="#pb648">648</a>]</span></p> -<p>“(<i>h</i>) ‘I see (in vision) a beautiful Spring season. -<br><span class="indentxd30e9442"></span>“ ‘I see a fine field of growing corn. -<br><span class="indentxd30e9444"></span>“ ‘In the middle of this field of corn there stands a lodge of bark. -<br><span class="indentxd30e9446"></span>“ ‘There I see a profusion of drying poles and racks. -<br><span class="indentxd30e9448"></span>“ ‘Thereon I see fine fat strings of corn hanging. -<br><span class="indentxd30e9451"></span>“ ‘On these fine fat strings of corn I see rich lively seed corn.’ -</p> -<p>“(<i>i</i>) ‘Now, I am walking along. I am walking along giving thanks to the Life God.’ -</p> -<p>“These are the essential songs which mankind shall sing.” -</p> -</div> -</div> -<div id="s123" class="div2 section"><span class="pageNum">[<a href="#xd30e1680">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">123.</span> <span class="sc">The Bean Woman</span><a href="#n448" id="n448src" class="noteRef">448</a></h3> -<h3 class="sub">(A FRAGMENT)</h3> -</div> -<div class="divBody"> -<p class="first">In ancient times a people dwelling near a river bank were startled by the sound of -singing, which came apparently from downstream. The voice was that of a woman, and -tradition says that it was indeed the Bean-Woman who was singing. -</p> -<p>The Bean-Woman sang, it is said, “Who shall marry me again? Let him ask me in marriage<span class="corr" id="xd30e9472" title="Source: ?">.</span>” The Panther-Man, answering this challenge, said: “I will marry you if you will accept -me for your husband.” Pausing in her singing, the Bean-Woman asked: “If I marry you -what shall be the food which I shall regularly receive from you to eat?” The Panther-Man -replied: “You shall always have meat in great plenty to eat.” The Bean-Woman answered: -“In that case it is very probable I should die, for I do not eat that kind of food -under any circumstances.” -</p> -<p>Thereupon the Bean-Woman resumed her singing: “Who will marry me again? Is there one -who is willing to marry me again? If so, let him ask me.” Then the Deer-Man approached -the Bean-Woman and said: “I will marry you if you will accept me for your husband.” -The Bean-Woman asked him: “What food will you regularly provide for me to eat?” The -Deer-Man replied: “Browse and buds and the tender bark of trees, for these are the -things which I regularly eat.” The Bean-Woman answered: “Such a marriage would not -bring good fortune to me, because I have never eaten that kind of food.” So the Deer-Man -departed. -</p> -<p>Then the Bean-Woman resumed her song: “Is there not some one who is willing to marry -me? If there be, let him ask me<span class="corr" id="xd30e9478" title="Source: ?">.</span>” As she sang she heard the Bear-Man say to her: “I will marry you if you will accept -me.” Whereupon she asked him: “What kind of food will you regularly provide for me -to eat?” He replied: “I will provide you with nuts of various kinds, for even now -I have many bark receptacles filled with nuts for food.” The Bean-Woman replied: “In -this event I should most certainly die, for I have never <span class="pageNum" id="pb649">[<a href="#pb649">649</a>]</span>been in the habit of eating that kind of food; so I can not accept you.” -</p> -<p>Without feeling disappointed she resumed her singing: “Is there not some one who will -marry me again? If so, let him ask me.” Then the Wolf-Man approached her, saying: -“I am willing to marry you if you will accept me.” Once again the Bean-Woman asked: -“If I should marry you what kind of food would you regularly provide for me to eat?” -The Wolf-Man answered: “I will provide you with meat and venison.” At this the Bean-Woman -said with scorn: “It is, indeed, quite proper for you to offer me meat and venison -for food, but I have never had the desire to eat meat which has been stolen.” Thereupon -the Wolf-Man departed. -</p> -<p>The Bean-Woman resumed singing, as before: “Is there any one who is willing to marry -me again? If there is, then let him ask me<span class="corr" id="xd30e9486" title="Source: ?">.</span>” Then the Corn-Man, drawing near, said: “I am willing to marry you if you will accept -me.” In reply she asked: “If I should marry you what will you give me for my regular -food?” The Corn-Man’s answer was: “You shall have sweet corn to eat at all times.” -In reply the Bean-Woman said: “I pray that it may so come to pass. I am, indeed, thankful -for this offer, for it is a well-known fact that I am in need of it.” When the Corn-Man -had heard her answer, he said to her: “Come to me.” Rushing forward, she threw her -arms around his neck and embraced him, saying: “This is, indeed, a condition established -by Him who sent us, by Him who created our bodies, beginning with the time when the -earth was new.” They dwelt together contented and happy. -</p> -<p>This is the reason that the bean vine is at all times found entwined around the cornstalk. -</p> -</div> -</div> -<div id="s124" class="div2 section"><span class="pageNum">[<a href="#xd30e1689">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">124.</span> <span class="sc">The Legend of Onenha (the Corn)</span></h3> -</div> -<div class="divBody"> -<p class="first">The event related in the following legend came to pass in ancient times in the land -inhabited by the Tuscarora; and Corn-Woman herself declared this event to men. -</p> -<p>In that ancient time there lived in that land a man who was alone, and who had no -kindred or friends in that place. He became very ill; so ill that he was no longer -able to leave his mat on the couch. Of course there was no fire in his abode for he -was unable to obtain fuel to keep a fire burning; besides there was nothing for him -to eat. He began to be very sorrowful, expressing his grief thus: “Verily, I have -become poor and miserable indeed. I am hungry, too, and, perhaps, I shall die by starvation.” -</p> -<p>While he was ill it was usual for him to lie with his head covered. There came a day -when he heard the sound of voices, which he inferred were those of women. Uncovering -his head he listened intently to learn something about the voices he heard. Then he -<span class="pageNum" id="pb650">[<a href="#pb650">650</a>]</span>heard one woman addressing another: “What do you think of this matter? The man who -dwells with us is very ill; truly he is in a wretched condition, and he lacks care -and attention.” Then he heard the reply: “It is befitting, it would seem, that we -assist him at once to recover his health, for we know that while he enjoyed good health -it was customary for him to respect and honor us in his travels. This is, indeed, -what he was wont to do: In whatever place he was traveling, on finding along the trail -one of our sisters who had strayed or become lost, and so had become the victim of -want, he would take her up and speak to her words of pity, saying: ‘Thou art in need -and in distress; thou art lost on thy way, and there is no possibility for anyone -except me to have mercy on thee.’ Then he would care for her. For this reason we should -now repay him for all these acts of kindness by aiding him, since now it is he who -is forsaken and in need of care.” The man who was ill now sat up with uncovered head, -thinking, “I shall see them; I shall have a look at the two women who are conversing.” -But he saw no one, and so was disappointed. For several days he overheard these two -women talking, but he was not able to see any person around him. -</p> -<p>There came a night, however, when the ill man had a dream, in which he saw a woman -of low stature but of fine appearance, with beautiful long hair. In the dream she -said to him: “I have been requested to come to you (do you know it?) to tell you that -we will now aid you in your illness. We desire to have you stop thinking that you -are about to die and that you are poor and wretched because you have no kindred or -friends. Moreover, be of good courage, for you shall be well again before long, and -shall again travel much. This, too, shall come to pass: A shower of rain shall come, -whereupon you must arise and place some receptacle where the raindrops may fall into -it, and all the water that falls into this receptacle you must drink. This shall suffice -to cure you of your illness. It is we who are making a repayment of an obligation -which is due you from us. We are merely doing our part in aiding you at this time, -because you have so many times had compassion on us during the long time you have -been traveling over the earth. For it was your wont when you were traveling on whatsoever -paths they were, when you saw lying on the trail ‘Corn,’ ‘a Bean,’ or the ‘Seed of -the Ancient Squash’—we are of course sisters—to take her up and have pity on her, -saying<span class="corr" id="xd30e9505" title="Not in source">:</span> ‘Thou art lost and forsaken even on the trail.’ It is for these acts of kindness -that we shall now, I say, repay thee.<a href="#n449" id="n449src" class="noteRef">449</a> -</p> -<p>“Moreover, it shall come to pass that you will hear us when we sing and dance the -Corn dances to give thanks that you are again to travel over the earth, for such is, -indeed, our custom when we are happy. -<span class="pageNum" id="pb651">[<a href="#pb651">651</a>]</span></p> -<p>“Know this, too, that when mankind give attention to us, when we are born (sprout) -out of the earth, and when they till the ground whereon we stand, we give thanks for -this attention. Again, when they form the hills of earth around us, we also rejoice; -then, too, when they enlarge the hills to accommodate our growing bodies we regularly -give thanks by singing and dancing the Corn dances; and when they pluck the ears of -corn, gather them in heaps in the middle of the field, husk them, and braid them into -<i>osteⁿʼsaʼs</i> (corn-strings), and hang these on frames or lintels of poles, we also give thanks -in like manner; and as soon as these strings have dried and they bring us into the -lodges we give thanks and rejoice by singing and dancing Corn dances. -</p> -<p>“Now, I bid you do this. Tell all human beings whom you shall meet that they, too, -must sing and dance the Corn dances when they wish to express their thanksgiving at -the time they are pleased to see us come to maturity again; and this is the reason -that they must perform this ceremony. It is we, of course, who continue to assist -you by furnishing that on which you human beings subsist. So be of good courage and -cherish my words.” -</p> -<p>Then the ill man awoke and verily he saw a rainstorm on the horizon which was approaching. -He arose, and taking a bark bowl he set it outside of the lodge where the raindrops -would fall into it. In a short time it began to rain and the raindrops soon filled -the bowl. He proceeded at once to drink the rain water and began to recover his health. -</p> -<p>The following night as he lay on his couch he heard the voices of women singing. He -noticed that there had come on the drying poles in the lodge several strings of ears -of corn and further that these strings swayed slightly to and fro, and that the singing -proceeded from the grains of corn, in the guise of women, on the ears. Some of the -words employed in these songs were: “Among the Flowers I am moving reverently,” “Among -the Flowers I am singing and dancing;” and the women’s voices he heard saying: “The -Fruit or Berries are ripe, the Fruit or Berries are ripe,” and many other songs of -the Corn dances. Thereafter the sick man rapidly regained his wonted health and again -traveled over the earth. -</p> -<p>In time the man returned to his own people and related to them all his experiences, -and he sang for them the songs that he had heard sung by the Corn women. It was at -this time that the Council of Ancients—the Elders—of the people said publicly: “We -are indeed fortunate to learn of this matter; and we must regularly perform this ceremony -in the time to come.” -</p> -<p>Not long after this event the man who had been ill again heard the singing of the -Corn women; he heard them singing in the place <span class="pageNum" id="pb652">[<a href="#pb652">652</a>]</span>where the corn had been planted. Moreover, he saw them—a great company of Corn people, -Bean people, and Squash people, and so far as he could see they were in all respects -perfect human beings. They danced in a slow, gentle manner in imitation of the waving -of the corn stalks as they stand in the ground. Women and girls took part in the dance. -</p> -<p>The man again heard all the songs and so learned them. At once he told his people -what he had seen and heard. Again the Council of Ancients said: “We must perform this -ceremony, too, for this is part and parcel of the other.” -</p> -<p>From this time the Corn dances and Corn songs were known and used, and these are the -songs that are in use at this day on the anniversaries of the various seasons, beginning -with the time the people plant the corn grains and ending when the strings of ears -of corn are stored in the lodges—the corn harvest. This ceremony is called Goñdăʻgoñwiʹsas. -</p> -</div> -</div> -<div id="s125" class="div2 section"><span class="pageNum">[<a href="#xd30e1699">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">125.</span> <span class="sc">The Origin of White Corn, or Kanĕñhagĕñät</span></h3> -</div> -<div class="divBody"> -<p class="first">In ancient times there lived a community of people at the foot of a very high, steep, -and rugged cliff. There came a day when they heard the plaintive singing of a woman, -who seemed to be on the top of this almost inaccessible mountain. The mysterious woman -directed the words of her songs to a very old but highly respected man of this small -community. The burden of the songs was expressed by the words: “Oh! kinsman of my -father’s brother, come up here; I indeed desire greatly to become your wife.” These -words gave much anxiety to the people who heard them, but the old man paid no attention -to them. -</p> -<p>The woman, seemingly on the mountain top, continued to sing daily, however, and finally -some of the people urged the old man to go up to the summit to learn the designs of -the persistent singer. But he excused himself, saying: “The mountain is so steep and -rugged, and I am now become so aged that I do not feel able to make the attempt to -climb its side.” -</p> -<p>But the woman on the height, continuing her singing from day to day, and the anxiety -of the people becoming very marked, the chiefs of the community in council finally -requested the old man, whom they highly respected, to go to the mountain top to unravel, -if possible, the meaning of the mysterious singing. They represented to him the importance -of this mission, since the persistent singing might have some relation to the welfare -of the community at large. -</p> -<p>After long meditation he replied to the request of the council, “Oh, my chiefs! at -your request I will go to the mountain top to learn, if it be possible, the meaning -of this woman’s singing.” -<span class="pageNum" id="pb653">[<a href="#pb653">653</a>]</span></p> -<p>Having made the necessary preparations the old man started, and after overcoming many -difficulties he finally reached the summit of the mountain. There he saw a young, -fine-looking woman, who stood not far from the brink of the cliff. She had been standing -in that position while he was painfully wending his way up the mountain side and urged -him to have patience and courage to persist in his attempt to climb the mountain. -Seeing that he had reached the top of the mountain, the young woman beckoned him to -her side, at the same time saying: “Do thou come to me, Oh, my friend! I desire to -share my mat with thee.” Drawing near to the young woman, the aged man said kindly -to her: “I am unfortunately past the age when it might have been in my power to comply -with your request.” But the young woman replied: “Fear not, but draw near me. I will -endow thee with the power which will enable thee to comply with my desire. So come -close to me. Now, mark my words and carefully cherish them. Out of the ground at the -spot whereon I have lain a plant shall sprout and grow. Care tenderly for this, for -it shall be a boon to your people, a chief source of food to them; and it shall be -called Kanĕñhagĕñät; that is to say, White Corn. In five days from now you must return -to care for what you will find growing out of the ground, as I have already told you. -As for me, I shall die.” The aged man drew near the woman and embraced her. Time passed -and he swooned. When he finally recovered his senses he discovered that the young -woman had disappeared—vanished into thin air—and he believed that he had embraced -a vision. Arising from the ground, he returned to his people at the foot of the mountain. -</p> -<p>Remembering the words of the young woman to the effect that he must return to the -mountain top to obtain a mysterious plant, at the end of five days the old man returned -to the summit. There he found on the spot whereon the young woman had lain a growing -corn plant. He carefully pruned away from it all weeds and placed rich, fine earth -around its rootlets, and also watered it from a neighboring spring. -</p> -<p>Taking great delight in caring for this corn plant, the aged man came frequently to -the mountain top to attend to it. In course of time it had grown to maturity, bearing -three ripened ears of white corn. These he carefully husked and carried back to his -lodge. In the spring he assembled all the people of the community and divided the -corn among them equally, a few grains to each family; and he instructed them in the -method of planting and caring for the corn, telling them that in time it would become -one of their staple food plants. Such is, it is said, the manner in which the white -corn originated among the Tuscarora, who have generously shared the seed with neighboring -tribes and kindred. -<span class="pageNum" id="pb654">[<a href="#pb654">654</a>]</span> -</p> -</div> -</div> -<div id="s126" class="div2 section"><span class="pageNum">[<a href="#xd30e1708">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">126.</span> <span class="sc">The Origin of the Porcupine People or Clan</span><a href="#n450" id="n450src" class="noteRef">450</a></h3> -</div> -<div class="divBody"> -<p class="first">In ancient times, it is said, a people dwelling in a certain country, having become -very numerous, decided to divide into equal parts their hunting grounds and the game -animals living on them. This division of lands took place at a public assembly. -</p> -<p>It was solemnly agreed that all persons should respect the boundary marks separating -their own lands from those of their neighbors; that no person should cross such boundary -lines for the purpose of hunting game animals; and that any person violating this -agreement would be guilty of trespass. The part assigned to every family (<i lang="see">ohwachira</i>) was, indeed, very large, being considered sufficiently extensive to provide sustenance -for that family. It was still further agreed that when the trespass should be discovered -the aggrieved people might, after learning all the facts in the case, exterminate -the family of the transgressor, unless a suitable expiatory recompense were offered -and accepted from such clan and family. This compact was solemnly kept for many years -and the several contracting clans or peoples lived in great harmony. -</p> -<p>There came a day, however, when a hunter from one of these neighboring clans deliberately -violated the compact of his clan with their neighbors by crossing the boundary line -into the territory of an adjoining people and there killing some game animal. His -act, which was soon discovered, led to a long and bloody war between the two families, -resulting in the virtual extermination of the clan of the offender. -</p> -<p>Only one man escaped the vengeance of the offended family. He saved himself by flight -from his home and succeeded in avoiding his pursuers by dropping into a deep cavern -in a rocky cliff far from his land. Having passed through the entrance of the cavern, -the man saw that the passage led to a very large open space, which he found to be -well lighted. In the center of a spacious field he saw a lodge, which attracted his -attention. While watching for some sign of life in the lodge, he was gratified to -see a woman emerge therefrom and then reenter. -</p> -<p>Going back into the passageway to the cavern, the man kept a close watch on the lodge. -In a short time another woman came out, followed by the woman he had first seen. The -two walked splay-footed toward the place where the fugitive had concealed himself. -On reaching the opening of the cavern they stopped, and one said to the other: “Let -us go back home, for I smell the smoke of a fire.” Thereupon the two started back -down from the entrance. So they quickly returned to the lodge and at once reentered -it. Shortly afterward a man came out of the lodge. He shook himself as a dog shakes -himself after coming up out of the water, and it seemed to the fugitive <span class="pageNum" id="pb655">[<a href="#pb655">655</a>]</span>that the place became lighter.<a href="#n450a" id="n450asrc" class="noteRef">450a</a> The man came directly to the mouth of the cavern and then returned to the lodge. -He told the women that the scent in the entrance was not that of smoke but of a human -being. -</p> -<p>Again the two women came forth, this time to find the source of the human odor that -scented the cavern’s mouth. They were not long in discovering the man, who had seated -himself near the entrance. Approaching him, the elder woman said: “Whence have you -come, Human Being?” In reply the man said: “I came in here to conceal myself from -my enemies. All my people have been killed in a day.” The elder woman answered: “We -invite you to our home. Will you not come home with us?” The man replied: “I willingly -accept your invitation. I will go home with you. Let us start now.” -</p> -<p>In a short time they reached the lodge, and on entering it the brother of the two -women greeted the man, saying: “Be of good cheer. Fear not. No harm will come to you. -You shall not suffer any want. You shall marry my elder sister, and there is plenty -of food in this lodge and in our store-cache.” The fugitive was greatly delighted -with his reception, and he informed the man that he agreed to the proposals made to -him by his host, and he took up his abode there with these three people. -</p> -<p>The bridegroom was indeed very happy, for he kept saying: “I am very happy, for my -wife loves me. I am indeed glad to be here in this place with you.” It was not long -before he and his loving wife were blessed with an infant son. They all lived in comfort -and amity. -</p> -<p>When the man had lived in this place about 15 years and had become the father of a -number of interesting children, his brother-in-law one day said to him: “The time -has now arrived when you should return to the place whence you fled to this cavern -home; and when you depart you should take back with you your wife and your children. -They are now your own people, although they are of our blood too.” -</p> -<p>After making the necessary preparations by packing up their small belongings, the -man with his wife and children bade their kindred farewell and started for their future -home. Passing through the mouth of the cavern they emerged into a dense forest of -large trees, in which there were here and there bare tracts. In this region the husband -and father found much game, consisting of deer, bear, wild turkeys, partridges, quail, -rabbits, elk, moose, and many other animals which served as food. When they had erected -a camp in a sheltered place in the forest the father spent his time in hunting to -support his family. As he went from place to place through the forest he met a number -of other hunters, whom he invited to visit <span class="pageNum" id="pb656">[<a href="#pb656">656</a>]</span>his camp. These visitors brought their wives along to see the newcomers. They were -greatly surprised to find that the wife and the children spoke a strange language, -which was not understood by any of the visitors, although easily comprehended by the -husband. At last one of the visitors asked: “Of what clan are you?” directing his -question to the wife of the host. The host replied for her: “She is of the Porcupine -clan of the Wañʹdat tribe. I am of the Wañʹdat tribe, too.” After a long silence one -of the visitors said: “How did you receive such a name?” The host replied, “The Porcupines -gave me that name.” Then the visitors exclaimed: “We have found a new people, who -are called Wañʹdat, and we must love them as we do our own peoples and tribes. Let -us greet them as our friends.” -</p> -<p>From this time the family of the Porcupine clan of the Wañʹdat had many friends and -before a long time had passed they had become very numerous. The children of the women -were called the Porcupine people. Their numbers made them powerful and influential. -They were well fed and strong physically. They were fine hunters, knowing well where -to find game of all kinds, where to gather nuts of all edible kinds and various kinds -of berries and small fruits, and they knew also just where the wild pigeons had their -roosts. -</p> -<p>They noted the whereabouts of these places, and when the season was fully come their -leaders and chiefs would call to their people in a loud voice: “Come! Let us go to -feed ourselves abundantly where the wild pigeons have now prepared their roosts for -the purpose of breeding.” At this time the wild pigeons were so numerous that many -flocks stretched over large tracts of territory, darkening the light of the sun and -making with their wings a loud rushing sound resembling that of an approaching tornado. -Giving heed to the call of their leaders, the people would make the necessary preparations -to go to the roosts of the wild pigeons. Having reached the designated place, the -people quickly put up temporary camps and then went out at once to kill the squabs, -which they brought to their lodges to broil and eat with boiled corn bread and corn -soup. All were delighted with the bounty of nature—the gift of the Master of Life. -</p> -<p>Having thus spent part of the summer killing wild pigeons, after the birds had departed, -a leader among the people would say: “Oh! friends, cousins, and kindred, the deer -have gone in this direction and are now fat and in good condition to be killed for -food and for their skins. Let us then decamp now and go to the place where they may -be found. Up and let us be going. Let us lose no time in delay.” So leaving the grounds -of the pigeon roost early in the autumn, they would journey to the lands where the -deer were accustomed to feed and to raise their young. There they would erect <span class="pageNum" id="pb657">[<a href="#pb657">657</a>]</span>temporary camps and make ready for the deer hunt. Then the good hunters led out small -parties in quest of the deer and in this manner usually succeeded in killing large -numbers of them. The venison they dried for their winter supply of food, and the skins -they tanned into fine buckskin for leggings and moccasins and other garments; and -so these people were warm and contented during the winter months. They shot the deer -with bows and arrows and caught some with traps, in the setting of which they were -adepts. Thus they made the natural food supply of their home country contribute to -their welfare and comfort, and being well fed they were strong, alert, and resourceful. -</p> -<p>These people were very observant of the phases and phenomena of nature, and had signs -by which to foreknow coming events. Should they wish to know the degree of the cold -of an approaching winter they would watch carefully the muskrats as they prepared -their winter quarters. If the lining of the winter home of the animal was made thin -the people would conclude that the coming winter would be mild; but if thick, that -it would be severe. -</p> -<p>Another sign from which they judged the severity of an approaching winter was the -condition of the deerskins which they secured. If these were thin and if the hair -on them was short and not close, the people would conclude that the coming winter -would be mild. If the people saw the bears making their winter quarters of leaves -early in the autumn they would infer that the approaching winter would be very severe. -</p> -<p>If much hail fell during the autumn and winter the people concluded that there would -be much fruit and many nuts the coming season. -</p> -<p>Again, should a person traveling through the forest lose his way he would notice on -which side of a tall straight tree trunk moss was growing. Assuming this to be the -north side he would thus get his bearings. -</p> -<p>Should a person see a rock damp from the humidity in the air he would forecast rain -for the following day. -</p> -<p>If a person observed wild ducks and wild geese disporting themselves actively in the -water he would anticipate showers for three days. -</p> -<p>The foregoing are some of the signs and omens which the Porcupine clan taught to their -neighbors, and through these they were able to forecast coming events with great success. -These things made the Porcupine clan of the Wañʹdat tribe noted for wisdom and foresight. -<span class="pageNum" id="pb658">[<a href="#pb658">658</a>]</span></p> -</div> -</div> -<div id="s127" class="div2 section"><span class="pageNum">[<a href="#xd30e1717">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">127.</span> <span class="sc">The Origin of the Bear Songs and Dances</span></h3> -</div> -<div class="divBody"> -<p class="first">Concerning the origin of the Bear songs and dances the following legend is told by -our ancestors, said a Seneca shaman. This is what took place when these songs and -dances became manifest on their human side, or rather, became manifest in their relation -to human beings in their quest of happiness. -</p> -<p>In the past, it is said, a boy was kidnaped from a temporary camp of some hunters. -It happened in this manner. A woman of the hunting party was left alone at the camp -while the hunters were out in the forest for the day; it was her duty to keep the -fire and to have food cooked when the hunters returned in the evening. The woman had -a child, a boy, who was then nearly 2 years of age. The little fellow played outside -of the lodge while his mother was busy around the fire or with her other duties inside -of the lodge, feeling that her child could take care of himself in the meantime. -</p> -<p>One day, when the men had gone on their usual hunting trips in the forest, the woman -fell asleep while the child was outside of the lodge playing by himself. Suddenly -he was surprised to see a strange man coming toward him. This man, whom the child -did not know, came directly to the place where he was at play. When he reached the -child he said: “My child, I have come for you. You shall go with me to our lodge. -My children desire that you should visit us, and you and they shall play together -regularly. The reason for this is that you are entirely alone, and they will amuse -you so that your mind will be contented.” Then they two started away. They arrived -at the lodge of the strange man, where they found two small boys of the same size -who lived there. On entering the lodge the father said: “I have now brought here the -person whom you two for a long time have desired me to bring to you, so now your wish -has been fulfilled. You two must love and be kind to him; you must never hurt him; -you two must not annoy or vex him; let there be peace and pleasantness during the -time that he shall be on a visit to us. So, whatever happens, be kind to him.” -</p> -<p>The three children went around from place to place and played together. The visiting -boy observed carefully all that he saw in and about the lodge. He saw what these people -were accustomed to eat; that they lived on various kinds of nuts, on honey, and on -huckleberries, mulberries, and various other kinds of berries. All these things he -understood. He saw, too, that they had plenty of corn, on which they lived, as well -as on the berries and honey and nuts. -</p> -<p>The visiting boy had been there for some time when it became the custom for him to -accompany the other two children around from place to place; he would accompany them -when they went out to <span class="pageNum" id="pb659">[<a href="#pb659">659</a>]</span>seek for nuts. He learned that they prized the chestnut above all other kinds of nuts; -that next to these they highly prized honey; and next to this they prized huckleberries -and mulberries. It was the custom of these people in gathering these things to work -independently to get for themselves as much of these articles of food as was possible -when they were in season. -</p> -<p>After the lapse of many days spent thus the headman of this lodge, who had brought -the child there, said to his little guest: “Now I am about to tell you something. -You must tell the human beings when you have returned to your home what I will now -reveal to you as our wishes. You shall tell them that we have strong desires that -there might be found a way by which we could be enabled to give aid to mankind whenever -they may be forced into a critical situation by means of sickness, which is wont to -befall mankind. You shall know that we have observed in the past that disease travels -about from place to place; and it comes to pass, as we have observed, that when it -has selected its victim this person at once realizes that he has pains in a certain -part of the body. It is well known that if they would remember to call on us we certainly -have the power to cause this evil thing to turn aside so that it shall pass on one -side or the other of the person, in such manner that the person will not become very -ill and he will soon recover his usual health. -</p> -<p>“Now look at what belongs to us and which it is our custom to use. Examine this carefully. -It is this that we use when it so happens that a man while out hunting takes a course -directly toward the place in which we abide. This object is held up before us, and -the hunter is turned away from us.” -</p> -<p>The young child, on looking at the object, saw a forked wooden rod in the hands of -the strange man. Thereupon the man said to the child: “This is the way in which I -regularly use this thing.” So saying, he held the forked rod up before himself, and -continued: “The support of the forks must point toward the hunter, and as he follows -the direction of the rod he is bound to pass on one or the other side of the place -in which we abide. As he passes I guide the rod around past my side toward the rear -of our position. Thus we ward off the hunter from finding and injuring us. -</p> -<p>“It is this thing we shall use in giving aid to mankind in their necessities if they -will only appeal to us to aid them, and this is the way in which we shall proceed -to do so. In the first place, when the people desire to make their appeal to us they -shall prepare a drink composed of huckleberries and of mulberries, into which they -shall put maple sugar. When they have prepared this drink they shall collect native -tobacco, which they shall cast upon the fire, at the same time saying: ‘Oh, you Bears! -do you now partake of this native tobacco—tobacco which our Creator has provided for -us, and with <span class="pageNum" id="pb660">[<a href="#pb660">660</a>]</span>which He intended that mankind should support their prayers to Him, no matter to what -object of His creation they wished to direct their appeals.’ So, now, you Bears, who -move from place to place in the forest, and all with whom you are united in bonds -of mutual aid, we ask you to assist in bringing about such conditions that we shall -think in peace, and that those who are being called away by death may recover health -and contentment of mind. -</p> -<p>“Now the drink of berry juices has been prepared and sweetened with maple sugar—the -drink which you Bears so highly prize; and now mankind are about to assume your bodily -forms, and they will then touch you in making their appeals to you. Then one shall -cast native tobacco on the fire, at the same time saying, ‘Now, be it known that there -shall begin the ceremony which is of you, Bears.’ Then the people shall be exsufflated<a href="#n451" id="n451src" class="noteRef">451</a> by the masters of ceremony; and the people shall take a drink of the berry beverage, -and in taking it each person shall say, ‘I give thanks unto you severally, you Bears.’ -This is all that is necessary to be done. Then, verily, the duty devolves upon us -to give aid to mankind. But when we are engaged in giving the aid we shall not be -seen by mankind. Moreover, this shall be done. You must take back with you the songs -which we are accustomed to use when we wish to enjoy ourselves in our dances.” -</p> -<p>Thereupon, the strange man began to sing the songs, and these songs the child learned -and brought back with him to his own lodge. In the songs the singer employs these -words: “No matter what a human being may desire to do this shall accomplish his desire.” -“I know all the virtues of the things that grow on plants on the earth.” These are -the words of the songs which the child heard the strange man sing to him. -</p> -<p>This is what took place in the lodge from which the child was stolen when the mother -of the child awoke from her sleep. Finding that the boy was missing, she hunted for -him everywhere. When the men returned from hunting they at once joined the mother -in searching for the lost boy, but they failed to find him. They sought for him even -to the banks of a river which flowed at some distance from the lodge; they even sought -for the tracks of the boy on both sides of the river. Then, boarding canoes, they -went up and down the river to learn if possible whether the child had been drowned -or not, but they were unable to find any trace of him in the water. Next they turned -their attention to the neighboring forest, which they thoroughly searched, but they -did not find him. -</p> -<p>By this time they were much troubled in mind because of the child who was lost, indeed. -Then the father of the child went out to hunt, and when he returned he said to his -wife: “It is, perhaps, the proper thing for us to prepare a ‘reunion’ feast; for it -seems true that our child has perished.” Thereupon the mother set to work <span class="pageNum" id="pb661">[<a href="#pb661">661</a>]</span>preparing the food. When it was ready she placed it on the ground in the customary -place for eating, and they two sat down to eat. Taking a portion of the food they -were eating and setting it aside, the mother said: “As respects this food thy and -my child does now become its owner and disposer.” Thus they finished their feast of -“reunion of the living.” -</p> -<p>After the lapse of some time the mother said to her husband: “Perhaps we two should -now leave for our home, going back to our own people, because it is true that I am -not at peace in my mind on account of what has happened to us.” The husband consented -to her proposition, and they packed their meat and their small belongings and, boarding -a canoe, started for their home. After their arrival at home the news of what happened -to them spread among their people. After some days the mother of the lost child said -to her husband: “Is it not perhaps a good thing for us to go back to the place in -which our child was lost? It is now nearing the anniversary of the disappearance of -our dear child, and it seems good that we two should be there when that time shall -come again, so that we may prepare food there again just as we did when he was still -with us.” Her husband replied: “Let it be done as you desire. I am willing to go.” -</p> -<p>After making their usual preparations they again started for their hunting grounds. -They went most of the way by canoe. At last they reached the place where they had -encamped when their child was lost, and they kindled their fire in the same place -again. Then the father went out to hunt as usual. -</p> -<p>One day the mother said: “The day has now come which is the anniversary of the loss -of our child. We two shall now have a feast of the ‘reunion of the living,’ and we -shall set aside a portion for our lost child; and it shall come to pass just as if -he were present with us.” So, as soon as the food was ready, she set it on the ground -in the usual place and they two began to eat. She also took a portion of the food -and, setting it aside, said: “This food which I have set aside I give to my child.” -When they had finished this meal they gave thanks for life and for the food which -nature supplied to them. -</p> -<p>Then the mother of the lost child said: “Now, there is nothing for us to do but to -start for our home. We will go back to the place where dwell our own people. We will -do this because this place is so unpleasant, for indeed I can do nothing but think -about the misfortune which befell us two in the days which have past.” Her husband, -agreeing with her, said: “I see no reason why that, too, may not be done, for I, too, -am in the same frame of mind as you are. My thoughts are not at all pleasant, so we -will not remain here any longer.” -<span class="pageNum" id="pb662">[<a href="#pb662">662</a>]</span></p> -<p>At that time they left the hunting camp and started for home, where they soon arrived -by canoe and a short land journey. On their way the woman took her seat in the bow -of the canoe, while the husband sat in the stern and paddled. The woman wistfully -viewed the banks of the river as they moved along rapidly. When they had gone quite -a distance the woman noticed a mountain which stood on one side of the river, and -which was covered with a dense growth of small shrubs and undergrowth. As she watched -this mountain top she was surprised and agitated to see her lost child walking there -at the edge of the dense undergrowth. At once recognizing him, she sprang up in the -canoe, frantically exclaiming, “Oh! I see my and thy child again. Look, there he is -walking along.” The father, too, recognized their son whom they mourned as dead and -hastened to bring the canoe to the river bank at the point nearest to the place where -the child had been seen. As soon as the canoe reached the land they both alighted. -The father then went directly toward the child, who apparently awaited them; the mother -was following at her husband’s heels. But as they approached him the child fled away -into the shrubbery, and they pursued him. The father had some difficulty in overtaking -him. When the father had caught him the mother came up to them. Then the delighted -parents began to ask the child questions, but he did not give any answer. He did not -seem to be able to make a reply, and they saw that the child was too much frightened -to be able to understand them. So the father lifted him in his arms and carried him -back to the canoe. They saw that his face and hands and feet were all still natural -in appearance, but that the other parts of his body were covered with fine fur; in -this respect he was just like a bear. Again boarding the canoe and hastening home, -they soon arrived among their people. -</p> -<p>After they had reached their home lodge the children of their neighbors came to visit -the newcomer, and they began to play together. At first it was quite impossible for -the recovered child to converse with the other children; it was a long time before -he was again able to talk even a little. Gradually, however, he became able to carry -on an extended conversation with them. -</p> -<p>There soon came a time when he voluntarily began to relate to his father and mother -the circumstances under which he had been lost to them. He told them that a strange -man had carried him away to his home. The child carefully told what things he had -seen that were strange to him, what he had seen when he had traveled around with the -strange people, and what these people used for food. He said that the strange man -who had taken him away had instructed him to carry back a message which he should -relate in detail to his <span class="pageNum" id="pb663">[<a href="#pb663">663</a>]</span>people. This gave all that was necessary to enable them to perform the ceremony of -the Bears, and he also taught the people all the songs of the Bears, which he had -been taught by the Bear people expressly to be taught in turn to the people of the -stolen child. -</p> -<p>The child told the people that he had lived with the Bear people during the time he -had been in captivity. He told the people the correct use of the forked rod of wood -in turning away from the people the course of disease, by means of which the Bear -people were able usually to cause the hunter to pass by the hiding place of bears, -for which he might be on the hunt. -</p> -<p>It was in this manner that the Bear ceremony was revealed to mankind, so that it is -possible for them to perform it. Such is the legend of the origin of the Bear ceremony, -as it is called. -</p> -</div> -</div> -<div id="s128" class="div2 section"><span class="pageNum">[<a href="#xd30e1726">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">128.</span> <span class="sc">The Origin of the Pigeon Songs and Dances</span></h3> -</div> -<div class="divBody"> -<p class="first">This is the manner in which the origin of the Pigeon songs and dances was disclosed -to human beings in ancient times. These birds had formed a nesting place, or one might -say more properly that they had assembled at a so-called pigeon roost. -</p> -<p>Having received knowledge of this fortunate circumstance a great number of men and -women with their children, starting from their villages, went to the place where the -pigeons had formed their roost. In time these people arrived at their rendezvous and -they at once began to build their temporary camps according to their <i>ohwachiras</i> and clans and kindreds. -</p> -<p>There went with this concourse of people a man who had just reached the age of puberty -and who had no evil habits. He was a very good person. Then it came to pass that they -began to travel from place to place through the roost to kill such pigeons as they -needed. At this time the upright young man heard the tumult arising from the cries -of the pigeons holding converse together and he also saw the pigeons in vast numbers -wheeling in circles. -</p> -<p>Suddenly he was greatly surprised to see flying among the pigeons one white in color -as to its body. He watched it for a moment flying in circles, when, leaving the others, -the white pigeon came flying toward the place where the upright young man was standing -and alighted very near to him. At once the pigeon began to speak, saying: “Be it known -to you that we have selected you to tell your people what it is we desire the most, -what it is we most need. You must tell your chief that we do not like to have so many -among you who are in this place who do not remember Him who has created us. There -are indeed many whose thoughts are only of evil things which they desire to do to -please themselves. We wish that those among you who have these thoughts should put -away evil longings and purposes, <span class="pageNum" id="pb664">[<a href="#pb664">664</a>]</span>and we believe that whoever does not do so will suffer some grave misfortune. -</p> -<p>“We further wish you and your people to join with us as a custom in offering thanksgivings -to Him who created us when each day shall return to us, and also when each evening -comes upon us. We think it is profitable that this should come to pass as I have suggested. -You see us when the morning comes making a great tumult, and you hear us all talking -while we circle around the place in which we have our roost. The reason for this action -is the giving of thanks. We are offering thanksgivings to Him who has created our -bodies. In the evening this again takes place; we again offer up thanksgivings to -Him; and you see us then making circles around our roosting place, and there is the -accompaniment of sound and the confusion of voices which you hear. Now, know this: -We are performing the ceremony of the dance, and we are all singing. This signifies -that we are happy; we are full of joy. -</p> -<p>“We have no remonstrance to make against your coming to this place seeking to obtain -the young growing persons of those whose bodies are such as ours. Indeed, you wish -that these shall become a source of contentment and satisfaction—these, the offspring -of the pigeons. So it is that we have none but the kindest of feelings toward you -in this pursuit of your desires. You must know, too, that He who created our bodies -has ordained that this (flesh) shall be for the welfare and contentment of human beings -dwelling on the earth. -</p> -<p>“You must know further that I, on whom you are looking, I, who am speaking to you, -am indeed the oldest person among my people, and it is on account of my great age -that they have chosen me to come to you to tell you our wishes and to teach you our -songs. You, too, are able to sing them. It is needful that you shall enjoy yourselves; -that you shall dance in order to do this; and that all your people who are here shall -take part. In dancing you shall make circuits around the places where you have kindled -your fires. When you have finished the singing and the dancing you shall go with your -chief to make an offering of tobacco at the very border of our encampment, where you -two shall stand to perform this ceremony. When you have kindled a fire you shall cast -native tobacco thereon, and while thus occupied you must pray our Creator to permit -you and your people to pass your period of sojourn here in health and in prosperity. -At that time your chief, too, shall cast something on the fire—things of which you -make daily use, and these objects shall become the prayer (the word)<a href="#n452" id="n452src" class="noteRef">452</a> or message of the people. Furthermore, we together, your and my people, must unite -in the performance of this ceremony, and we must also be of one accord when we make -this prayer and request of the Creator of our bodies. <span class="pageNum" id="pb665">[<a href="#pb665">665</a>]</span>Now it is for you to return to your people and tell them fully what I have said to -you. This is what I have to say.” -</p> -<p>Then the upright young man replied to his pigeon friend: “Your proposition is agreeable -to me, and I will fulfill my duty in the matter by telling my people all that you -have said to me.” -</p> -<p>Without further speaking the white pigeon mounted in the air and flew away. The young -man, while watching it fly off, saw a large number of pigeons moving in a circle as -they flew along; and he heard the birds sing, making a very loud sound, a tumult of -voices. He listened very attentively for a long time and finally learned the songs -which the pigeons were so loudly singing. Then he returned to his lodge and his own -fireside. -</p> -<p>At once he related in every detail all that the white pigeon had said to him. A messenger -was sent for the chief of his clan, and when he arrived the upright young man again -repeated all that the white pigeon had said to him as to the duties of the people -who were there to hunt for squabs. When the chief had heard in great detail all that -the young man reported he at once said: “Let this be done at once by us as has been -proposed by the white pigeon. Let some one be detailed to make a collection of offerings, -and then we shall proceed with the remainder of the ceremony.” Certain headmen were -directed to make the collection of offerings. Going from lodge to lodge, they made -a collection of various articles presented to them as offerings in the ceremony. Some -gave wristlets, some bracelets, some necklaces, while others contributed articles -of dress, moccasins, and tobacco of the native variety. When they had visited all -the lodges they returned to the lodge of the upright young man, where he and their -chief awaited them. -</p> -<p>After they had properly arranged the offerings the chief said: “Let us now start; -we will go toward the place whereon borders the pigeon roost or nesting place.” Then -they two started, the chief and the upright young man. When they had reached the border -of the pigeon roost they kindled there a very small fire, and the young man made an -offering of native tobacco by casting it into the fire, at the same time asking the -Creator for the health and welfare and contentment of all the people while they were -at that place. His prayer was long and earnest, and when he ceased his invocation -the chief stepped forward to begin his prayer. Bringing all the articles which had -been offered and standing before the fire, he said in prayer: “Thou who hast created -our bodies, here lie all those things by which we support our message (by which we -support its head), all the words of our prayer. We offer these to Thee. Accept them -as a testimony of our faith.” Then he laid all the objects which he had brought near -the fire. Thereupon the two men returned to the lodge of the upright young man. -<span class="pageNum" id="pb666">[<a href="#pb666">666</a>]</span></p> -<p>When there they went at once from lodge to lodge to call a council of the people. -As soon as the people had come together and had seated themselves according to their -families and their clans the chief arose and addressed them. He urged them to repent -of their evil deeds through self-condemnation and to offer up thanksgivings to their -Creator in the morning and also in the evening; he said to them that this custom should -continue forever, as it would bring health and prosperity and happiness to all those -who practiced it. When he had finished his address on the need of observing faithfully -the things which had been taught them by the Pigeon people, he said: “Now let us severally -give thanksgivings to the Creator of our bodies, and, moreover, we will dance to the -songs of the Pigeon people. Every person should take part in this ceremony.” -</p> -<p>Thereupon the upright young man and the chief took their stations at the head of the -line of dancers. When all were in line and ready the young man began to sing the songs -of the pigeons, and all danced, following the leaders. In dancing they made a circuit -of the lodges, moving slowly to the rhythm of the songs as they turned from the right -toward the left. When the young man had sung all the songs the head of the line had -reached the point of departure. -</p> -<p>Then the chief, addressing the people, said: “We have now, indeed, performed this -ceremony as it has been taught to us by the people of the pigeons; and when we shall -depart from this place we must take back with us this ceremony, which will be of great -benefit to us. We have learned these songs here from a superior people, and so we -must cherish this ceremony. We have learned, too, that in dancing we must always make -the circuit of the fires in one certain direction, namely, from the right toward the -left. The reason for this is that you use your right hands either to seize or to release -whatever you wish, so it is necessary that the right side at all times be on the outside -of the circle of dancers, and that the part of the body in which lies our life shall -at all times be on the inside of the line of dancers. Let us now make ready to start -for our homes.” With loud shouts of approval and of exuberance of joy the dancers -returned to their lodges to make preparations to depart for their homes. -</p> -</div> -</div> -<div id="s129" class="div2 section"><span class="pageNum">[<a href="#xd30e1735">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">129.</span> <span class="sc">The Legend of Hahadodagwatʻha</span></h3> -</div> -<div class="divBody"> -<p class="first">Once there dwelt together a brother and his younger sister in a lodge. -</p> -<p>The brother had a rich suit of hair, half of which was red and the other half black. -It was the daily occupation of the brother to go out hunting, and the younger sister -was contented. They lived thus in peace for a long time. -</p> -<p>One morning the brother went out as usual to hunt. He had not been gone long when -seemingly he returned, laughing and looking at <span class="pageNum" id="pb667">[<a href="#pb667">667</a>]</span>his younger sister, it is said. He took a seat by her side as she sat on her bed and -embraced her, whereupon she said to him: “What has happened to you?” He made no reply -but attempted to throw her backward on the bed while he tickled her. At this she exclaimed: -“You are abusing me; you have never before acted in this manner;” and she struggled -with him as he continued to grapple with her, until at last he went out of the lodge. -</p> -<p>Not long after this episode her brother entered the lodge. Having been injured, she -was weeping. Her brother said to her: “What has happened to you? Are you, perhaps, -ill?” She made no reply and would not give him any food. Then she spoke to him, saying: -“It is, indeed, an awful thing, the manner in which you have abused me, your own sister.” -He answered: “What have I done to you?” She replied: “You abused me and tickled me, -and desired to throw me on my back. This is the reason why my mind is troubled.” Answering, -he said: “Not in the least could I abuse you, for I have too much compassion for you.” -But she did not believe him. Then he continued, saying, “Now: it is, perhaps, my friend -who has visited you and who looks exactly like me, having hair like mine, of which -half is red.” Then she said: “That is not true; at all events, it was you who came -into the lodge.” Thereupon he added: “My friend made this visit, because you have -now arrived at womanhood. Not far away stands the lodge where mother and son live; -the son is my friend.” She told him that she would not believe a thing he had said -to her. He answered that whatever happened to him happened also to his friend. -</p> -<p>The brother himself warmed up some food and ate his meal. In the morning his sister -would not arise, for she was still very angry with him; so he himself prepared his -morning meal and ate it. When he had finished eating it he went out to hunt. Before -going, he said to his sister: “Do not think hard of the conduct of my friend, for -he only desires to marry you.” -</p> -<p>Just after the brother had left he (as she supposed) returned and seized her as she -was walking along, and they struggled desperately in the lodge. She succeeded in scratching -him in the face, whereupon he left the lodge and fled. -</p> -<p>When the sun was nearly set her brother returned to the lodge. He said to his sister: -“Oh, my younger sister! I fell among thorns and briers—that is why I am all scratched -up.” She was indeed astonished at what he had told her, for had she not herself scratched -him in the face? So she replied: “I for my part can not believe what you say.” Then -she began as usual to weep. -</p> -<p>Finally, the brother said: “My sister, you believe that it is I who act thus, but -it shall be made evident that it is not I who am doing this. To-morrow as soon as -I depart the man will return and will <span class="pageNum" id="pb668">[<a href="#pb668">668</a>]</span>enter the lodge. As soon as he starts to leave you must seize his robe of skin and -pull it off, for it is exactly like mine in all respects.” -</p> -<p>In the morning the brother started, as was his custom, on a hunting trip. After he -had been gone only a short time a man suddenly entered the lodge and at once seized -the lone sister, whereupon they struggled fiercely. When he attempted to throw her -on the ground she exerted her whole might to free herself. Having failed in his purpose, -he started to flee from the lodge. As the ends of his robe were flying about, catching -hold of it, she drew it off, at which he went out of the lodge leaving the robe in -her hands, as its fastening broke. -</p> -<p>It was not very long after this episode when her brother reentered the lodge. He said -to her: “Has he made another visit?” She replied: “Yes, of course, he has; it is you -yourself returning.” She did not believe in the least what her brother was telling -her, for she felt sure that it was he who was tormenting her. By this time her mind -had greatly changed from normal, for she did not cease from lamenting her situation, -being so worried to think that it was her own brother who had attempted to outrage -her. She then handed him the torn robe, saying: “Here is this robe.” Taking it, he -said: “There, now! that is certainly the robe of my friend. As to me, in hunting I -had climbed a tree on which a bear lived and fell from it, and in the fall my robe -was torn.” Laying the two robes together and finding that both were torn, he said: -“Now you see what I have been saying all along has come true; whatever happens to -me happens also to my friend;” and he added, “Well, do you now believe what I have -been telling you?” Then she stopped her weeping and gazed at the robes as they lay -together and she saw that they were exactly alike in every respect. Again he asked: -“Well, now, do you believe what I have told you?” But she did not say anything in -reply. -</p> -<p>Then the brother said: “Your mind is still unchanged that it is I who am abusing you, -so now this shall take place to-morrow. As soon as I start again I shall hide myself -in a place near by. As soon as the man attempts to attack you again or to leave the -lodge you must seize him and not let him go. Thereupon I shall come in and kill my -friend, and then it may be that you will believe me in saying that it is not I but -my friend who is abusing you. We two, of course, shall be doomed to death because -of my act, for his mother has the power to transform herself into a great bear, so -potent in sorcery is she.” -</p> -<p>Since the beginning of this trouble the sister had not prepared food for her brother, -and he himself made ready what food he needed and ate his meals. She refused to do -her duty because she was very angry at him. -<span class="pageNum" id="pb669">[<a href="#pb669">669</a>]</span></p> -<p>In the morning, when he had finished his meal, he again started out to hunt, saying -to his sister, “You must now carry out my instructions as I have given them to you.” -He did not go to his hunting grounds, however, but hid himself near the lodge and -kept a faithful watch on his home. He had been there quite a long time when suddenly -he perceived his friend running toward the lodge, which he entered. After waiting -a few minutes the brother ran to the lodge and on entering saw his sister and his -friend struggling fiercely, the latter striving to get out of the lodge. As the brother -entered the man let go at once of the sister, whereupon the former said: “My brother, -my friend, now we are doomed to die. I can do nothing in the matter.” Making ready -an arrow, with a twang it sped into the breast of the man, where it stuck quivering, -while the victim, reeling, fell backward to the ground. Thus the brother killed the -man who had been his friend. Drawing out the arrow he exclaimed: “Well, do you now -believe what I have told you in this matter?” But his sister made no reply. -</p> -<p>The strange man and the brother did indeed look alike. They were of the same height; -they had the same kind of hair, half of it reddish in color; they had the same kind -of raiment and their robes were alike, even to both having been torn. -</p> -<p>Then the brother said to his sister: “Now, I suppose we must hide the body of this -man, and, moreover, you must by all means aid me in this matter, for now, of course, -we are both guilty. It had been better had you consented to what he desired, for he -wanted to marry you. We will dig a grave where the fire burns—that is, under the fireplace.” -Then they two dug a very deep grave under the fireplace, in which they placed his -body. They took great pains in covering the grave, so that one would not know that -a man’s body lay buried there. Over the spot they rekindled their fire, and thus finished -the task. -</p> -<p>The brother then said: “My younger sister, now have the courage to do the best you -can, for we two in appearance at least must live as husband and wife, as it is certain -that in one, or perhaps in two days the woman will come here. When she does it must -appear that we are indeed husband and wife in order to mislead her.” Then he said -further: “I shall not go to another place again; we shall remain here together.” -</p> -<p>So they dwelt together thus until the next day. As soon as it was morning they sat -together, because they constantly expected that at any moment the mother of the dead -man would come in haste. Hence they lived as husband and wife, and the brother kept -saying to his sister: “Be of good courage; you must do exactly as I tell you, for -we must try to escape in order that we may live until we reach the distant place whence -we two started.” -<span class="pageNum" id="pb670">[<a href="#pb670">670</a>]</span></p> -<p>When the sun had sunk low in the west the door flaps were thrust aside suddenly, and -the old woman entered the lodge. They two who lived there were indeed husband and -wife (in appearance). The old woman thereupon said: “Oh! I am exceedingly thankful -that now for certain I have a daughter-in-law.” At this they two smiled. -</p> -<p>The old woman said further: “I have misgivings in my mind, caused by the actions of -your dogs. None of them will accept what I offer them for food. You should go there -again to feed them, and you two might remain there once overnight.” -</p> -<p>The young man replied: “So be it.” Just then the fire began to sing unexpectedly, -and the fire spoke too, saying three times: “He, my friend, has killed me.” At this -the old woman exclaimed: “<i>Kyū-uʼ!</i> It is frightful. It is an astonishing thing that is happening in the fireplace which -you two have for yourselves; for it does not cease from saying: ‘My friend has killed -me, there in your fire.’ ” The young man answered: “I do not know anything about the -thing concerning which you are perplexed.” Reaching for an arrow, he scraped it, saying: -“It is so that we two, I and my friend, use the fire for the scrapings from our arrows;” -and thereupon he threw the scrapings into the fire. At once the voice from the fire -pit exclaimed several times very rapidly: “My friend has killed me!” The young man -again said: “We use the fire for the scrapings from our arrows.” The old woman exclaimed: -“<i>Kyū-uʼ</i>. You two have no sense,” and she then departed. The young man said to her as she -was leaving the lodge: “We will soon be there.” -</p> -<p>When they were alone he said to his sister: “It is just as I have been saying right -along: we two are about to meet our death.” He believed that she was in great fear, -so he added, “Do you have courage; and do not let it appear that you fear anything.” -Just as the sun sank low in the west they started for the place where stood the lodge -of the old woman. They arrived there just before night. As they entered the lodge -and sat down in the place where the friend of the young man was accustomed to sit -they were surprised to see standing on one side a screech owl and on the other a horned -owl. They were more distressed when the screech owl sang out, “It is another, it is -another, it is another, it is another.” Then the old woman said: “Lo! This is happening -all the time, and it gives me a troubled mind.” The young man answered her: “It is -very strange that you pay any heed to the various notes of the screech owl,” and he -said to the owl: “Here, this is what you eat,” giving it meat. It stopped uttering -its warning notes and merely repeated its usual note thrice, saying, “<i>Ho-ho-ho-wāʼ</i>.” -</p> -<p>Then all lay down for the night, and the brother and sister lay together in the place -where the dead friend of the brother was accustomed to lie. All of a sudden the horned -owl cried out: “<i>Hi, <span class="pageNum" id="pb671">[<a href="#pb671">671</a>]</span>hi, hi, hi</i>; he takes to wife his younger sister.” This it repeated thrice. At once the old woman -arose, saying: “Why do you two not stop it constantly saying, ‘He takes to wife his -younger sister.’ ” But the young man exclaimed: “Fie upon it! Why do you pay any attention -to all the notes made by a common horned owl?” With these words he again gave it meat, -which it greedily seized as he said to it: “Here, take this; it is what you eat.” -As soon as it had finished eating the meat it resumed its regular note, “<i>Hi, hi, hi, hi</i><span class="corr" id="xd30e9737" title="Source: ,">.</span>” Then the young man said to his suspicious host: “So let it be; now lie down again.” -However, the old woman continued to grow more and more suspicious, for she began to -believe that something had perhaps happened to her son and that he was no longer alive. -At midnight the brother said to his sister: “You must lie as still as possible and -I, too, shall do the same; we must pretend to be asleep.” They at once began seemingly -to snore, but of course they were not snoring; they did not know what the old woman -would do should they fall asleep. -</p> -<p>The old woman arose very stealthily while the notes of the owls continued, the screech -owl saying, “It is another, it is another, it is another,” and the horned owl, “<i>Hi, hi, hi, hi</i>; he takes his younger sister to wife.” Creeping slowly over to the spot where the -two were lying, and thrusting her hand under the coverings, the old woman made an -examination of their private parts, after which she exclaimed: “Pshaw! Of course things -are as they are with those who do as married people are accustomed.” Then she went -back to her part of the lodge and again lay down. -</p> -<p>In the morning the old woman prepared the morning meal, and all ate their breakfast. -When they had finished eating the old woman said: “I have mysterious premonitions. -I visited the place there where thy friend has kindled a fire, and it says continually, -‘My own friend has killed me; my own friend has killed me; my own friend has killed -me.’ ” The young man replied: “Pshaw! It is foolish to pay any attention to that noise, -for it is caused by our scraping arrows there.” As he spoke he got his arrow and began -scraping it, and cast the litter into the fire, whereupon the fire said several times, -“My own friend has killed me.” He added, “Now cease paying any attention to such idle -things.” The old woman replied, “So be it, as you say.” -</p> -<p>Then the young man said: “Oh, mother! We two will now go back to the other place. -I said that of a certainty we would remain here only one night, and perhaps now my -brother-in-law is anxious about us.” The old woman replied: “So let it be as you have -spoken.” He answered: “In two days we two will return again.” So they started for -their home, where they arrived all right. Then the young man said to his sister: “The -only thing left for us <span class="pageNum" id="pb672">[<a href="#pb672">672</a>]</span>to do is to make preparations to escape. You shall take the lead and I will remain, -and I shall overtake you if it so be that I shall survive.” -</p> -<p>The brother then drew from under the couch whereon he was accustomed to lie a small -case and took therefrom a very small black dog and a little rod of red willow. He -used the rod to tap lightly the dog, which immediately began to grow in size. At first -he said: “It is not yet large enough,” although the dog was then of the size of ordinary -dogs. So he tapped it again and it continued to grow and had now reached the size -of the largest kind of dogs. Yet he said: “Still I do not think the dog is large enough, -for it is not yet large enough for you to ride astride of it;” so he tapped it with -still other blows, which caused it to grow in size. It had become at last a very large -dog. -</p> -<p>Having done this, he said to his sister: “You two shall go together. This shall be -done on the way: As soon as you become wearied, the dog will stop beside a tree, and -then you must descend from his back; and as soon as he becomes tired he will likewise -stop beside a tree. You must watch for this, and then you must descend from his back, -and run ahead as fast as it is possible for you to go. Thus you two must make your -way homeward. You must keep a course directly eastward without fail. You two must -remain in camp at night on the way; and you, my sister, must lie down beside the dog’s -body. You two must not get far apart from each other, and you must take rests. He -himself knows when you should rest, and you must regulate your actions by what he -does, for it is a fact that he is our brother. You must know, too, that it is uncertain -whether you will see the old woman, who is immune to the arts of sorcery and who, -too, is able, it may be, to overcome our orenda (magic power). It seems uncertain -whether you shall again see Hahadodagwatʻha; it is uncertain, I say, for verily, it -is I who am called Hahadodagwatʻha.” Then he added: “Now, you two flee;” whereupon -the younger sister mounted the dog’s back, and her brother again spoke to her, saying: -“Have courage. We shall have the good fortune of your safe arrival in the place where -our mother dwells.” -</p> -<p>Thereupon, the two started away in great haste, the brother remaining alone in the -lodge. -</p> -<p>As the sister rode the dog, he would stop beside a tree, whereupon she would say: -“Oh, now! my brother has become quite wretched, and I suppose he is now very tired.” -With this she would descend from his back, and they two would go on. They kept a certain -course directly toward the east. Having gone a great distance, they two would stop -for the night, and the young woman lay down right beside the dog. In the morning they -would again start on their journey. After going only a short distance, the dog would -again stop <span class="pageNum" id="pb673">[<a href="#pb673">673</a>]</span>beside a tree. Then the young woman would say: “Oh! my brother is to be pitied; now -he wants to bear me again on his back, I suppose.” So saying, she would mount the -dog, which at once would start running with her. When at midday the dog stopped beside -a tree, the woman said: “I suppose he is now tired out,” descending from his back. -As the dog crouched down she decided that it desired that they should take some rest. -Then the dog lay down near by, and she seated herself close to him, saying: “I suppose -he is now asleep, being very tired.” -</p> -<p>Thus, she sat for a long time looking around. Suddenly a fine-looking bird alighted -near her, which she resolved to catch. When she was about to seize it, the bird would -fly away, but would usually alight again a little way from its former perch. When -the young woman would run up to it with the intention of seizing it, it would fly -away just in time to foil her purpose. Thus she pursued it a little farther, still -a little farther, but could not catch it, although she was determined to do so. -</p> -<p>Suddenly she heard the loud barking of a dog which was approaching, saying, <i>Wuʹ, wuʹ, wuʹ</i>, and at once she ran toward the place, then quite distant, where lay the dog. When -she returned to this place the dog was gone, for it had resumed its course and was -barking as it went farther and farther. At last it disappeared in the distance. Then -the young woman began to weep, indeed, and she repeated the words of her elder brother: -“You must not change your course, but you must keep going directly eastward.” While -she was so engaged her brother, Hahadodagwatʻha, arrived there, having overtaken her. -</p> -<p>He remained for two days, when the footsteps of some one were heard by him, and suddenly -the old woman, entering the lodge, said: “Lo! Where is your wife?” He answered: “Did -you not meet them on the way?” “I did not,” she replied. He said to her: “It may be -that while you and they were gathering things by the way you missed one another.” -The old woman answered: “Oh, that is true, of course, I suppose. Without ceasing, -his pets are uttering notes. At times my mind is deeply troubled by this state of -affairs. So let it be. I shall now go back to the other place, for they have probably -arrived there now.” -</p> -<p>In a very short time the old woman departed for her home. Running through bypaths, -the young man reached it ahead of the old woman, who found him sitting there when -she arrived. Her son’s pets were making a great noise when she entered the lodge, -whereupon she said: “Lo! Where is my daughter-in-law?” He answered her sneeringly: -“Pshaw! My daughter-in-law, you say! Why, she has gone home. When she and I returned -there all the food was exhausted, so she longed for her mother. I said that in two -days’ time <span class="pageNum" id="pb674">[<a href="#pb674">674</a>]</span>we would return here.” Thereupon the screech owl kept saying: “It is another one, -it is another one, it is another one,” while the horned owl said: “<i>Hi, hi, hi, hi</i>; he has taken his younger sister to wife; <i>hi, hi, hi, hi</i>.” Finally, the old woman exclaimed: “I am beginning to give attention to what is -being said, for they have never before during the time you have had them as pets acted -in this manner.” In reply the young man said: “Pshaw! you are all the time paying -attention to what they are saying; instead you must give them meat, and then they -will stop as usual. This is all you have to do to quiet them.” Then he started for -his own lodge, saying: “After two days’ time you must again go there.” -</p> -<p>The only thing he did when he arrived at his lodge was to make preparations for leaving, -and when everything was ready he departed. He followed his sister, keeping on the -track made by the dog as it ran along homeward. He had fled some distance when his -body became very weak. -</p> -<p>At the end of two days the old woman went to the lodge of the young people, where -she found no one. Turning to the fire pit in her great anxiety she was surprised by -hearing the fire again say, thrice in succession: “My friend has killed me.” Thus -it spoke. Thereupon the old woman said: “Oh! my son lies there where I have been thinking -he lay all the time. It is exceedingly dismal to think of.” Then she began to dig -up the fireplace; and she found him lying there with his face upturned and an arrow -sticking through the middle of his breast. At this discovery she began to weep and -lament, saying: “Oh, my dear child! you have indeed become wretched. When I have killed -them I will return to pay the last rites to you.” So saying, she went out of the lodge -and started for her home. -</p> -<p>Having arrived at her lodge, she took from a bark receptacle in which it was kept -hickory-nut meat and ate it, making the sounds, “<i>Gaoñʼ, gaoñʼ, gaoñʼ</i>,” and saying, too, “I shall fortify my body with this meat.” When she had finished -eating her meal she went out of the lodge, and going to a neighboring tree, by her -great strength she tore off a great part of it with her paws. Exclaiming, “I do not -think that this will suffice,” she reentered the lodge and ate more of the hickory-nut -meat. Then she exclaimed, “Now I wonder whether this will do.” Going again to the -tree she tore it into shreds, and then exclaimed, “This is now sufficient; I have -strength enough.” -</p> -<p>Then she started away, running swiftly. She had become a bear of enormous size and -power. Going to the place where the tracks of the fugitives showed the direction they -had taken, and placing her paws on the path along which they had fled, she exclaimed: -“It is impossible for you to escape even though you should have gone to the end of -the earth.” With these words she started in pursuit of the fugitives. As she ran along -she often placed her paws on the <span class="pageNum" id="pb675">[<a href="#pb675">675</a>]</span>track made by the young man, and this act caused him to reel and stagger, so potent -with evil orenda was the body of the old woman. They were at this time two days’ journey -apart, but the old woman, who had transformed herself into a huge bear, was rapidly -overtaking the fugitives, every moment drawing nearer and nearer to them, for she -was indeed running rapidly. -</p> -<p>Finally the young man overheard the old woman, who had resumed her real character -(that of a great bear), say: “Thou shalt surely die.” As he listened to the words -he drew from his fawn-skin pouch the feather of a wild pigeon. Casting this back of -him he made the invocation: “Right away let there be a roost of pigeons here and let -their numbers be so great that their droppings shall form a rampart stretching across -the world and equal in height to half that of the tallest tree.” As soon as he had -finished speaking the air resounded with the sounds made by the alighting of many -thousands of wild pigeons; among these sounds one heard, <i>Gäk, gäk, gäk, gäk</i>, and <i>Dūm—m</i>.<a href="#n453" id="n453src" class="noteRef">453</a> -</p> -<p>There was no possibility for anyone else to possess more orenda than that possessed -by the young man; so he passed on, and behind him the great bear came on a run. The -monster arrived at the roosting place of the wild pigeons. There was a rampart of -their droppings extending upward half the height of the tallest trees. The bear made -an attempt to force its way through the great rampart of droppings, but was unable -to do so, merely becoming thoroughly covered with the filth. It was not easy for the -monster to extricate herself from the great rampart, hence she decided on another -course of action. -</p> -<p>She started on a run along the rampart’s edge, saying: “There has never been a time -when a pigeon roost extended across the world.” After following the rampart for a -long time she became tired and returned to the place where the tracks of the fugitive -seemingly entered the rampart, where she lay down for the night. In the morning there -was nothing to be seen, for the rampart had disappeared. Thereupon the bear exclaimed: -“How exceedingly unfortunate this is; verily, he is a great wizard.” Starting in pursuit -again, she placed her paws on the track of the young man, causing him to stagger and -reel. -</p> -<p>Not long after this he heard her speak again, saying: “Thou shalt surely die.” At -these words the young man took from his pouch a piece of rock, which he cast behind -him with the words: “Let a rock cliff rise here at once which shall reach across the -world and which nothing shall have the power of clearing, nothing that has unusual -orenda.” With this the young man passed on, but as soon as he had ceased speaking -the rock cliff stood complete. In a short time the great bear arrived at this cliff. -She failed in an attempt to go <span class="pageNum" id="pb676">[<a href="#pb676">676</a>]</span>through in several places, as it was impossible for her to pass this obstruction. -Next she ran along the side of the cliff, saying: “We have never heard of a rock cliff -that extends across the world.” But after going a long distance the bear, becoming -weary, returned to the spot where the track of the young man disappeared under the -cliff. There she stopped for the night. In the morning there was no rock cliff to -be found, whereupon the great bear said: “How exceedingly distressing this is.” At -once placing her paw on the track made by the young man, she added: “Indeed, he is -a mighty wizard.” At this the fugitive reeled and staggered, and the old woman in -the form of a great bear again pursued him. -</p> -<p>He had not gone very far when suddenly he heard ahead the singing of a man: <i lang="see">Agadăʼädjoñʹⁿiga soʹdjĭʼ ĕñʼʹ ăgwasʹ deiodiʼäʹdet</i>. When the young man came up to him the singer said: “My dear nephew, have courage. -I shall detain the monster with difficulties. It has not been long since your younger -sister passed here, and now there is nothing intervening. So have courage. Your mother’s -lodge stands not far from here.” -</p> -<p>So the young man passed on. The man who had been singing set up many pikes, and when -he had finished his work he was surprised to see coming toward him a great beast. -Soon the bear came up to the place where he set his pikes and assaulted them with -great force. These gave way to a small extent, whereupon the two, the great bear and -the man, who had now assumed his true character, grappled. In their long struggle -the pikes were broken, and the great bear, at once freeing herself, again ran onward. -</p> -<p>Suddenly the young man saw running ahead of him his sister, who was nearly exhausted. -Overtaking her, the young man said to her after seizing her arm: “Have courage, my -younger sister. We are to die perhaps, I think.” -</p> -<p>They lost no time but at once fled. They went a long distance before they stopped -to camp for the night. In the morning he said: “We will take this direction.” Having -cut a rod of red willow he struck the dog with it three blows. At once the animal -became very small and he placed it in his bosom. -</p> -<p>At the point toward which they were running they suddenly saw what seemed to be a -rock cliff, in which was an open cavern. Out of this a female personage was looking -and saying: “Have courage, my children. You two will live if you will come in here.” -At that time the brother was dragging his sister along, so exhausted had she become. -As they came to the entrance to the cavern the woman thrust out her hand, and seizing -the arm of the young woman, helped draw her into the cavern, while the young man also -entered. The woman exclaimed: “I am thankful that you two have returned alive. That -animal which is coming on the run shall suffer for this.” -<span class="pageNum" id="pb677">[<a href="#pb677">677</a>]</span></p> -<p>It so happened that there was a kettle of boiling oil over the fire; this boiling -oil was bear’s fat. The beast came on the run to the opening of the cavern, and, crouching -low, thrust in her nose. At once the mother of the two fugitives cast a ladleful of -boiling oil into the face of the great bear. The pain caused made the bear fall over -backward some distance from the cavern, and she began to howl and writhe around on -the ground. But the relentless old woman carried out the kettle of boiling oil to -the spot and poured the remainder on her enemy, which finally died there in great -agony, just as the old woman had threatened. -</p> -<p>Then the old woman, their mother, said to the two returned children: “You two who -have been absent for so long a time have now returned home again; and I suppose that -you would have been made captives had you not escaped. Now, you and I will dwell together -again.” Thereafter the mother and her children were again contented in their minds -and dwelt together happily.<a href="#n454" id="n454src" class="noteRef">454</a> -</p> -<p>Suddenly he saw a man lying prostrate with his feet in the water, who was groaning -and saying, <i lang="see">ʼĕñʻ, ʼĕñʻ, ʼĕñʻ</i>. Hahadodagwatʻha said to him: “Well, what is the matter with you, my friend?” The -man replied: “I am very ill; have pity on me and take me to a dry place and lay me -there.” Unsuspecting, the young man said: “So be it. I suppose that I can carry you -on my back.” When he knelt down, the strange man had great difficulty in getting on -his back and in securing a hold on the young man’s neck. -</p> -<p>Then Hahadodagwatʻha arose, and going a short distance to a dry and pleasant piece -of ground, said to his patient: “Now, you can lie here.” But the stranger replied: -“Oh! just a little farther.” But Hahadodagwatʻha answered, “Lie down here.” The man -would not consent to dismount, however, but kept on saying: “Only a little farther.” -So Hahadodagwatʻha went some distance, when he said again: “Now, get off; this is -a fine place in which you can lie down.” But the man persisted in saying: “Only a -little farther.” Hahadodagwatʻha would not consent to carry him any farther, saying: -“You must now get down by all means.” Thereupon he began to shake himself with great -violence, saying: “Get down! Why do you not get down?” But the man would not get off -his back, although Hahadodagwatʻha told him that he was very tired. Then, going to -a hickory tree standing near by, Hahadodagwatʻha said: “If you do not get down, I -will rub you off against this tree;” but the man remained without making any reply. -Hahadodagwatʻha rubbed his body violently against the hickory tree standing there, -saying the while: “Why do you not get down?” But he himself was injured by the rubbing, -so he gave up the task. He said: “This man has caused me great (prospective) trouble.” -For a long time he continued <span class="pageNum" id="pb678">[<a href="#pb678">678</a>]</span>bearing his burden around from place to place. Finally he exclaimed: “It is very distressing -to me that you do not get off my back.” -</p> -<p>At last Hahadodagwatʻha decided on more heroic measures. He kindled a lot of dry fagots, -and he made a large and very hot fire. Then he asked the man again: “What have you -decided to do? Why do you not get off my back?” Making no reply, the man remained -on his back. Thereupon the young man proceeded to lie down with his back to the fire -in an attempt to burn off his tormentor. But the man, notwithstanding the great heat, -stuck fast. In a short time Hahadodagwatʻha himself was not able to stand the intense -heat, for his own skin began to scorch. Being thus baffled again, he stood up. He -said to his tormentor: “This conduct on your part is very distressing to me; now you -and I must die together.” But he received no reply from the man. Hahadodagwatʻha was -indeed very tired from carrying this burden around from place to place. Finally he -decided on another course of action. Going to a very high and steep cliff and lying -down on the edge, he said to his tormentor: “I will roll over the brink unless you -get off my back.” There was no reply to these remonstrances. The man merely kept on -breathing. Lastly Hahadodagwatʻha said to him thrice: “Now, get off my back;” but -the man remained silent, as before. Thereupon the former exclaimed: “We two now die!” -at the same time rolling over the brink. The two turned over and over, but fell slowly, -their bodies finally coming down very lightly on the bottom of the chasm. Then the -young man said: “Now, get off of my back; I am very tired.” Still the man would not -in the least heed this pleading. -</p> -<p>Once more the young man said: “You shall now get off my back.” Going aside, he stripped -off basswood bark, of which he made a noose. Climbing an elm tree near by, he carried -his burden to the very top, where he fastened the rope to a large branch and the noose -around the neck of the man on his back and also around his own. When he was ready -he again said: “Look here! If you do not get off my back, we two shall die now indeed.” -But the man made no reply. Then the young man said: “I will now cast my body down -to that place yonder.” Before doing so he again asked the man: “Shall we two live? -It is for you to decide. Get down from my back.” But still he received no reply to -his pleadings. Without further parley he said: “Now, we two shall die,” and cast himself -down. But the great branch broke off<a href="#n455" id="n455src" class="noteRef">455</a> and floated down slowly until it rested on the ground. Arising, the young man said: -“This is exceedingly distressing to me. You have made me very tired, and I am almost -exhausted.” But he received no mercy from the man. -<span class="pageNum" id="pb679">[<a href="#pb679">679</a>]</span></p> -<p>Suddenly he remembered that he had in his bosom a very small dog, whereupon he started -to find a red-willow rod, bearing at the same time his burden. Soon he found the desired -rod, which he cut off. Taking from his bosom the dog, which was black in color, he -began to strike it with the red-willow rod. At once the dog began to increase greatly -in size; soon it became the usual size of dogs. Additional strokes caused it to grow -larger and larger until at last it attained the size of a very large bear, one of -the largest known. Then the young man said to the dog: “My servant, remove from my -back the body of the man who is clinging there,” saying “<i>Wăʹʼs</i>.” At once the monstrous dog, seizing the man by the back of the neck, began to shake -him with great force. The body of Hahadodagwatʻha was whirled about in the terrific -struggle, in which the gripped opponents fell and arose in many places; the struggle -lasted until the dog seized the man by the throat and began to choke him. In a short -time it was able to pull off the man and to fling his body aside. Then Hahadodagwatʻha -sat near by until his tormentor died, for he himself was entirely exhausted. -</p> -<p>Then he said: “Come here, my dog! I am thankful to you, for you have saved me from -destruction. You are the cause of my being now alive. Let us two start for home and -let us go to the place where dwell together they who are your brothers.” So they started -and went on for some distance and then encamped for the night. Thereupon the young -man said: “As regards me, I am very hungry; so it behooves you to kill a deer.” At -once the dog ran afar off, and in a short time it returned, dragging along the body -of a fawn. This the young man skinned, and after quartering the carcass he set pieces -of it all around the fire to roast. It was night, and when the roasts were done they -two ate their supper, the man and the dog, sharing the meat. In the morning they again -started for their home, and they kept traveling until they stopped for the night. -In turn the young man went hunting for raccoons, climbing a tree in order to kill -them. Having dressed and cooked a raccoon, they ate it. When they had finished eating, -they laid down together, the man and his dog. -</p> -<p>In the morning they two started, and they had not gone far when they saw in the distance -a lodge. In this they were surprised to find a man half of whose hair was red, and -there they found, too, the younger sister of the young man. The latter said: “Now -has returned our brother who was lost, the Dog.” They asked him: “Where did you two -meet?” He answered: “We met at the place of high cliffs. It was he who saved my life -when I was in danger of death. This is the reason why we have been able to return -to the place where you two, his brother and sister, dwell and where your mother also -dwells. Now I give myself up here where you dwell, and we shall all be together always, -because he has saved my life and is <span class="pageNum" id="pb680">[<a href="#pb680">680</a>]</span>your brother. I, too, am a master of game and a good hunter. So we shall be very contented -in our minds.” Then the man half of whose hair was red said: “So be it. I, too, am -a good hunter, and I will also help to make ourselves contented.” Thus did they make -a compact that they would all compose a single family for all time. -</p> -<p>This is the length of the legend. -</p> -</div> -</div> -<div id="s130" class="div2 section"><span class="pageNum">[<a href="#xd30e1745">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">130.</span> <span class="sc">The Story of Hahskwahot</span><a href="#n456" id="n456src" class="noteRef">456</a></h3> -</div> -<div class="divBody"> -<p class="first">In times past there was a boy who spent his time in hunting birds to kill and in cooking -and eating them. -</p> -<p>On one of his expeditions he came to a large rock, beside which he took his seat to -rest, for it was drawing toward sunset, and began to make arrow points. -</p> -<p>While seated there a man spoke, saying: “I shall relate a story.” The boy at once -began to look around to learn who it was that had spoken. He finally came to the conclusion -that it was the rock beside which he was sitting that had spoken for his benefit. -In reply the boy said: “What is the name of it?” The man answered: “It is called a -fable (tradition); now you must make me a present of a bird (for telling you this -story).” The boy, replying “So be it,” left one on the rock. Then the man again spoke, -saying: “You must return here; I shall relate a legend, but as to us we remained at -home in the world that was.” And the boy went home. -</p> -<p>In the evening the boy returned to the rock and seated himself upon it. Thereupon -the man said: “Well, now, I shall say that you must speak; you must say, ‘What?’ I -shall tell you what is called a legend. As soon as I make an end of telling one legend -I may go on with another. But if you become sleepy, as you may, you must tell me, -and we will take a rest; and you can come again to-morrow evening.” -</p> -<p>The boy hunted birds, and he had many different persons to accompany him. He said -to each: “You must accompany me (to hear) a man telling legends, as I think they are -called. In the evening they two would take their seats on the rock and listen until -they became sleepy, and then all would take a rest for the night. The next day they -two would again return to the rock, and finally other persons followed them to the -place. In the evening they would again sit around, and the man would relate another -legend. On the following evening they would again repair to the rock. There were now -a large number who went to the place where the great rock stood; and the man would -again tell a legend. In this manner did it come to pass that there are legends in -the world, as these stories are called. -</p> -<p>Finally the man at the rock said to the boy: “You will grow old in years. You shall -use these legends to aid yourself in your old <span class="pageNum" id="pb681">[<a href="#pb681">681</a>]</span>age (by telling them to persons who will pay you for doing so). So it came to pass -that as the boy became old he did not cease telling legends. -</p> -<p>It was in this manner. When in the evening he would tell a legend some brought on -their backs loads of wood for fuel; others brought meat; others brought bread; and -still others brought tobacco. These things were left in the lodge of the old man who -had been at the rock when a boy. People gave him these things to repay him for telling -them some legend. Many times the lodge would be full of people who had come to hear -him relate the legends of their people. -</p> -<p>So it was that legends came into being, for the people of the former other world were -people who possessed great and powerful orenda. The stories of their acts have become -the legends of this world. The scene of this story was laid in the former world. -</p> -<p>The end. -</p> -</div> -</div> -<div id="s131" class="div2 section"><span class="pageNum">[<a href="#xd30e1754">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">131.</span> <span class="sc">The Legend of Genonsgwa</span><a href="#n457" id="n457src" class="noteRef">457</a></h3> -</div> -<div class="divBody"> -<p class="first">In ancient times this event came to pass as other like things had taken place. A man -went out to hunt on the game preserve of his people. -</p> -<p>It so happened that he camped in the night in a large forest. He had four hunting -dogs with him. There he made his camp and kindled a fire for the night, and in due -time the hunter and his dogs fell asleep. Some time after this the dogs began to bark, -and one went to inform the hunter of his danger. Shaking him to arouse him, it said: -“I think that we shall now die; near here are men who are very large in size going -about stealthily. They must be, I think, what are called Genonsgwa.” Thus did the -dog speak, and continuing, he said: “Perhaps there is (time) yet in which you yourself -may escape. As to the beast, as much as lies in our power and opportunity we shall -attempt to prevent it from overtaking you. So you must do this: You must make three -torches, which you must carry and which will suffice, I think, for your purpose in -reaching the place where dwell other human beings. You must do thus when you see a -forked branch your height above the ground; you must insert one of the torches therein -as you pass along, when the torch is nearly burned out; this will become a hindrance -to the Genonsgwa, for he will think that you may be near at hand taking a rest and -will stop without fail. This will be an aid to you, for you can then gain a good start -on him. Then at a suitable distance you must insert another one of the nearly-burned-out -torches.” -</p> -<p>At that moment he heard the dogs approach, barking, from the direction in which he -had come, and he fled with all possible speed. When he had only one torch left he -heard the barking of the dogs <span class="pageNum" id="pb682">[<a href="#pb682">682</a>]</span>quite near him, for they had reached the place in which he had fixed the second torch. -When the man arrived there it became evident to him from the sounds he heard that -one of the dogs had just been killed in the distance. Thereupon the hunter stirred -up the firebrands to cause them to blaze up and throw out more light. Soon they gave -sufficient light to enable him to see as far as the tree indicated by the dog, behind -which the strange man, or being, moved around stealthily; with great hands he held -to the tree and he had, too, very long legs. Having made the needed preparations, -the hunter at once fled from the place. -</p> -<p>Having reached a point out of sight of his camp, when his torch that he was carrying -was nearly extinguished, he heard sounds which told him that another dog had been -killed, and he knew, too, from this that the Genonsgwa was close at hand. Remembering -the advice of the first dog that informed him of his danger, he began to cry out the -sign of distress, <i>Gōʹweʻ, gōʹweʻ, gōʹweʻ</i>, for he was then aware that the settlement of his people was not far away. They were -still all awake and, hearing the cries of distress in the distance, they at once ran -in the direction from which these came. Having reached the place, they found the man. -The Genonsgwa was then very close to the hunter, who was nearly exhausted. The latter -fell into the circle of his friends none too soon, for the Genonsgwa, seizing him -by the leg, tore off some flesh. Then at once he turned, fled from the people, and -disappeared, and no one knew whither he had escaped. -</p> -<p>The end. -</p> -</div> -</div> -<div id="s132" class="div2 section"><span class="pageNum">[<a href="#xd30e1763">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">132.</span> <span class="sc">The Legend of the Stone Coats</span> (<span class="sc">Genonsgwa</span>)</h3> -</div> -<div class="divBody"> -<p class="first">It so happened in times past that three warriors left their homes for distant regions. -They started away for the purpose of killing any people whom they might find in order -to obtain their scalps. So they would travel for many days, and when they observed -that they had arrived near a settlement they would conceal themselves, and one or -more spies would be sent out by night to make a reconnaissance for the purpose of -learning when, where, and how to make the attack. -</p> -<p>It was a custom with them for the chief or leader of the little party to say: “Who -will volunteer to go to investigate that light which appears in the distance?” Thereupon -one of the warriors would reply: “I will go to reconnoiter that light,” and he would -go, if alone, without definite instructions as to how he might find his companions -in case he had to retreat; but if two decided to go, they would first agree on some -point as a rendezvous in case they should have to retreat in haste. Then the spy or -spies would go to the place whence the light had appeared. Having arrived there, he -would <span class="pageNum" id="pb683">[<a href="#pb683">683</a>]</span>manage to crawl stealthily into the shelters or lodges he might find, and he would -also find the inmates lying asleep and their garments hanging on the supports of the -structures. -</p> -<p>In making such a reconnaissance one of the spies found the inmates asleep, and he -saw that their garments, which were of stone, were set up against the trees which -stood near by. He was surprised by one of these sleepers arising and saying to him: -“What are you doing here? What do you want?” The spy replied: “I do not want anything; -I intend nothing; I want peace.” But the other person said to him: “You intend, as -you know, to kill all persons who may fall into your power; so you and I shall fight. -That is verily what you and your companions are doing on your way here; you come with -the intention of fighting all persons whom you do not fear. To-morrow at midday you -and I shall meet face to face yonder in a place not far from here, in a valley which -is very deep and has very high cliffs. You shall enter it from one entrance and I -from the other, and there in the valley we shall meet.” He said this and ceased speaking. -The spy replied: “So let it be.” -</p> -<p>Having returned to the camp of his companions, the spy told what he had seen, saying: -“I have seen a distressing sight. I saw beings who had assumed human forms and actions -but who were not human. I saw their clothes, which were stone in material,<a href="#n458" id="n458src" class="noteRef">458</a> set up against the trees about their camp. One of their number arose and said to -me, ‘What are your intentions?’ I replied, ‘Nothing; only peace;’ but he as quickly -said: ‘You desire to kill all persons who may fall into your power; so to-morrow at -midday in a valley that is near here, and that is very deep, we, you and I, shall -meet; you must enter it from the opposite side, and I shall enter it from this side; -then you and I shall fight.’ I do not think that we have the ability to overcome and -kill these people. They are numerous, forming a large body.” -</p> -<p>The chief of the little party remained silent, thinking over the situation. Finally -he said: “By means of a sacrifice we must ask Him who has made our lives to aid us -in the coming battle. Moreover, we shall use in the sacrifice of prayer native tobacco, -which I shall now cast on the fire.” Then he took from his pouch native tobacco, which -he cast on the fire with the following words: “Thou who hast made our lives, give -most attentive ear to the thing I am about to say. Now we are about to die. Do Thou -aid us to the utmost of Thy power. Thou, ruler, it was Thou who gavest us this native -tobacco; it is this that I am now employing. Here, take it; it is offered to Thee. -Thou hast promised us that Thou wilt always be listening when we ask in prayer by -sacrifice. Now, it matters not whether Thou Thyself shall stand here, or whether it -shall come by the way of a dream, do Thou tell us fully what we must do in this crisis -which <span class="pageNum" id="pb684">[<a href="#pb684">684</a>]</span>Thou knowest confronts us so closely. Now I finish my tale. So it is enough. Now, -moreover, we will lie down to sleep.” -</p> -<p>Then they lay down to sleep. At midnight the chief, who was awake, heard some one -speak there, saying: “I have heard your prayers asking me to aid you; so now I have -arrived here. In this manner you must do, to-morrow. Verily, you two have agreed to -meet in the deep valley at midday. You must act in this manner. You must go along -the top of the ridge at the cliff’s edge, and you must lie prone, resting on your -elbows; this you must do before it is midday. You must remain perfectly still, and -you must not carry out your agreement with them. Then you must watch the opposite -cliff, and as soon as you see a bear on the run there you must shout <i>Pa—ʼa p-hu-e</i>. Then you must retreat a short distance and stop, whereupon you shall see how truly -I will aid you. You will hear them when they come into the valley, for the sound <i>tau—u</i> which they will make will be very loud.” -</p> -<p>The men followed the directions given them by their Creator, to whom they had appealed -in their extremity, and went to the cliff and lay down just as they had been instructed -to do. They had not waited long before they heard their enemies coming along in the -valley, with their chief singing as they marched. The chief of the warriors was intently -watching the opposite cliff, when suddenly he saw a bear running along on the edge -of it. At this he shouted, as he had been instructed to do, <i>Pa—ʼa p-hu-e</i>, and then, quickly arising and turning back, they fled; but after going a short distance -they stopped, and turning around, they looked back to see what was taking place in -the valley. As they watched, the sound of the oncoming of the Genonsgwa increased -in volume and intensity; and when they had all got into the valley the sound of their -marching became a veritable roar, sounding like <i>dōō-ō</i>. -</p> -<p>Now they saw what astonished them; they saw the earth from the sides of the valley -fall into it, carrying with it the forests which grew on it in the region of the valley. -At once the sounds of the marching of the Genonsgwa died out, and the only sounds -they then heard were the breaking and crashing of the trees as they settled down under -the mountains of earth that fell into the valley. Then they heard the voice of their -Creator saying: “What you asked of me has been granted in full. I am He whom you usually -call Our Master. Verily, I continue to aid you, who are called the Seneca people. -I aid you in all things, in ball-playing, in foot-racing, and in warfare. Now you -shall go to your homes, to the places where your dwelling-places are. Never in the -future must you do what you were doing. It is much better that you shall settle all -differences which you may have with all other peoples. You must stop your present -course, for if you do not do so, you yourselves shall bleed in turn. So you must <span class="pageNum" id="pb685">[<a href="#pb685">685</a>]</span>make peace with all your neighbors, must bury deep in the earth the scalping-knife, -the bow and the arrow, and the battle-ax. All these you must bury in the ground, and -you must leave them there, and thus put them out of the world. Now I am through.” -</p> -<p>Then the warriors started for home and soon arrived at their dwelling places. Immediately -the chief assembled the people; he went through the village, and as he walked along -he said to them: “We will hold a council, and we must assemble in the Long lodge; -we must assemble there early in the morning as soon as the morning meal has been eaten. -Everyone must be there—children and women; the entire body of this people must be -there to listen to the tiding which we have brought back.” -</p> -<p>Early the next morning the chief made a second announcement, saying: “We will hold -a council to-day.” So a large body of persons gathered in the Long lodge in which -was the council chamber, and when they had taken their places the chief arose and -addressed them thus: “You must give strict attention to what we have to say to you. -We have been absent in distant regions, where we had intended to kill any people whom -we might find. There we saw people such as we had never seen before, for their garments -were of stone. It is probable that we never could kill them; they were very numerous. -It so happened that we encamped very near them and that when they kindled their fire -we saw it in the distance. Then I, who was the chief of the band, said ‘Come, we will -go to reconnoiter in the vicinity of that light.’ One of the warriors answered: ‘I -will go there,’ but I went in his stead to the neighborhood of the light to investigate. -Having arrived there I found persons lying around asleep, and I saw that their garments -were of stone, and that they were set up against the neighboring trees. Suddenly one -of the sleepers, springing up, said to me, ‘What are your intentions?’ I said in reply, -‘I do not intend to do anything,’ for I was afraid. He replied: ‘Do you not intend -to kill anyone you can? Now you and I shall fight. To-morrow when the sun is at midday, -there where the deep valley is, in the bottom of the valley, you must come from the -one side and I, for my part, will enter the valley from the opposite side, and therein -we shall meet; then you and I will fight.’ I replied to him: ‘Let it be so,’ and departed -thence and returned to our camp, where I at once told my friends what I had seen. -I said: ‘I have seen an astonishing condition of things. When I arrived there I found -the people lying down, and near by, leaning against the trees, were their garments, -which were of stone, so it is probably impossible for us to kill them. So let it be.’ -I will make a sacrificial prayer to Him who has completed the structure of our lives; -I will cast on the fire sacrificially native tobacco. At once I took tobacco, and -holding it in my hand, I said: ‘Thou hast promised to aid those <span class="pageNum" id="pb686">[<a href="#pb686">686</a>]</span>who shall pray to Thee with an offering of this native tobacco,’ and then I cast it -on the fire, and forthwith arose smoke from the burning tobacco. Thereupon I said: -‘Now aid us; tell us what we must do; perhaps You may come to us in a vision; perhaps -You might send the advice to us through a dream; at all events tell us what to do. -Now, we will lie down to sleep.’ -</p> -<p>“Just at midnight I was surprised to hear one speak, saying: ‘I have come to aid you; -I tell you that to-morrow just before midday you and your men must go to the valley, -and there overlooking it you must lie down prone and rest on your elbows.’ And he -said, too: ‘You must watch carefully the opposite side of the valley, and when you -shall see a bear running along the opposite cliff you must shout <i>Pa—ʼa p-hu-e</i>, and thereupon you must all arise and flee from the place a short distance and must -stop and look back toward the valley, and then you shall see what shall happen, what -shall happen to the persons of your adversaries when they will enter the farther entrance -to the valley—these Genonsgwa.’ The noise made by these Genonsgwa as they came forward -was very great; the sound that they made was <i>dū—ūm</i>. As they came on, the voice of their chief was heard singing; he chanted the war -song of the Genonsgwa, saying: ‘No one has the power to overcome me;’ this is what -he said in his singing. -</p> -<p>“Just then the cliffs on each side of the valley with the forests growing on them -were upheaved with a deafening roar and crash and fell into the valley upon the advancing -Genonsgwa; this was followed by the sounds of breaking trees and their limbs as they -were crushed under the weight of the overturned cliffs, and then all was silent. Thus -did this event come to pass. -</p> -<p>“Now I shall speak to this assembly as it is here listening to what I have related. -He who aided us was the Master of Life. He told us to return home, and He bade us -never to undertake an enterprise such as that which took us from our homes. He bade -us to make peace with all tribes of men, of whatsoever land or language they might -be; for if we should not follow His advice we ourselves might one day shed one another’s -blood; and He bade us to bury deep in the ground the scalping-knife, the war bow and -arrow, and the battle-ax and the war-club. He bade us to put all these things out -of this world, telling us that if we do this we shall be contented and happy in the -future, if we consent to this and to inform all our people of this advice and the -chiefs, too. But as we do not know what the chiefs will do in this matter we have -called this council to ascertain this important opinion of our chiefs. Now we have -told you these tidings which we have brought with us, and now you must take great -pains in considering this matter in all its bearings; I mean you, our chiefs. There, -I am through with my address.” -<span class="pageNum" id="pb687">[<a href="#pb687">687</a>]</span></p> -<p>During the entire day they discussed this matter in all its bearings. Some said that -it would not be good for them to adopt this kind advice, as many of their relations -had been killed by the enemy, and they had always intended to have revenge for their -deaths. -</p> -<p>Others spoke for and against the proposition which had been presented to them by the -returned warriors. The discussions took a wide range and consumed the entire day. -Finally one of the leading chiefs of the place arose and said: “It is better that -we take a recess until early to-morrow morning, at which time we will again assemble -here. I will then speak, telling you my views on this question after having thought -on them during the night. For this reason all should be present again; so you must -come and hear what I have to say to you. So there.” -</p> -<p>Then they dispersed and went to their homes. In all the lodges there was much speculation -as to what the chief would tell them in the morning. All had different views as to -what he would say, and they made up their minds that they would go to the Long lodge -at early forenoon. -</p> -<p>So in the morning of the next day they again assembled in the Long lodge, and there -was present a very large body of people. -</p> -<p>Then the chief arose to his full height and began to speak, saying: “The time has -now come. I said that to-day I should speak to you. My mind is now made up; I have -decided what to say to you, and now I will tell you what I have thought best for us -to do. I agree to the proposal to make peace with our enemies; that to that end we -must certainly bury deep in the ground the scalping-knife and the war bow and arrow -and the battle-ax; and that we must leave these things there out of sight and reach. -You must put these things out of the world. So let this come to pass. Let everyone -who has come here carry out this resolution as I have indicated it to you in what -I have said. So there. Come, then, let us now make preparations. I suppose that we -must send an embassy of two persons to that neighboring tribe, although we may not -be certain whether they will be at all willing to make peace with us and thereby settle -our difficulties. So we must commission our ambassadors to pray them to cease waging -war against us; and we, too, must stop fighting on our part, and must cast away deep -in the ground the scalping-knife, the war bow and arrow, and the battle-ax. These -we must throw away, and thus you will put them outside of this world. When the two -(ambassadors) arrive in the country of our enemies they shall say: ‘We have been sent -by the chiefs of our people to know whether you are willing to agree to settle our -difficulties and to make peace with us.’ This is what you two shall say. This is all.” -</p> -<p>After some deliberation the chief arose again and said, “Come, now. Who will volunteer -to go far away to the foreign land where <span class="pageNum" id="pb688">[<a href="#pb688">688</a>]</span>our enemies dwell?” Then a certain man said, “I am willing to go.” “So be it,” replied -the chief; “who else is willing to go? There is one lacking.” Then another man said, -“I am willing to go.” The chief accepted him by saying, “So let it be.” Then the last -volunteer asked the chief: “I ask you, who art the chief, what must be done, should -they perhaps kill us, and you would not hear anything about it? Should we become angry -should they attack us there, even though by doing so we should probably lose our lives? -So there (is what I have to say).” -</p> -<p>Then the chief arose, and addressing the two ambassadors, said: “You have asked me -a question. I shall tell both what you must do when you discover that the people whom -you are going to visit dwell not far ahead of you. When you make this discovery you -must leave there in safety your scalping-knife and your bows and arrows and your battle-axes; -and you two must also carefully wash your faces so that there shall be no more paint -on your faces. Then you must go to the village of the people; and according to custom -they will not kill you because you have not your scalping-knives, your bows and arrows, -or your battle-axes, and because you will not have your faces painted.”<a href="#n459" id="n459src" class="noteRef">459</a> -</p> -<p>Then the warrior answered: “So be it. I think that my friend and I may perhaps start -this evening just as soon as it becomes quite dark.” During the entire day they made -their preparations so they would be able to start in the evening. In the early part -of the evening they came together, whereupon one said: “My friend, now let us start, -and you will leave directly from here in your own way, and I, too, will leave here -directly in my own way.” The friend replied: “Do you feel that you have sufficiently -potent orenda?” He answered: “I think so.” The other continued: “What kind of thing -does it (your body), usually pretend to be as it flies along?” His friend replied: -“Oh, just the night owl, saying <i>wu, wu, wu, wu, hŭ, hŭ-u</i>.” At this the other, laughing, said: “My friend, you are indeed a brave man (a male).” -His companion answered: “With regard to yourself, what kind of thing does it (your -body) usually pretend to be as it goes along? Now I have asked you.” In replying the -other man said: “As to myself, I shall be a fox, and I will go along barking; and -we shall keep apart just the distance that I can hear the hooting of the night owl. -How far do you say?” He replied: “Let us be just so far apart that it will be possible -for me to hear the barking of the fox. And this, too, must be done. As daylight approaches -we must draw nearer to each other, and when it is morning we will rejoin at some convenient -place.” Then they started. -</p> -<p>They observed their order of going, and when they had concluded that they had arrived -in the neighborhood of the people whom they <span class="pageNum" id="pb689">[<a href="#pb689">689</a>]</span>were going to visit, they were surprised to see the lights of a number of fires. So -they stopped and sat down on a log. Then one of the men said: “We must leave our things, -our weapons, here—our scalping-knives, our bows and arrows, and our battle-axes—and -we must remove the paint from our faces, too. There, on that side of the log, you -may lay your things, and you must cover them with moss and earth very carefully; and -I will lay my things here on this side of the log, and I will cover them even as you -do.” Thus they completed this task of concealing their weapons. Then one of them said: -“My friend, it shall be that he who shall be spared alive shall dig up these things, -for we shall soon see them, and when they see us there is no assurance that either -of us shall be left alive; but should one of us escape then let him dig up and carry -home both these buried outfits.” -</p> -<p>Then they went toward the place where they believed the enemies lived. They had not -gone far when they were surprised to see in the distance a temporary shelter made -of corn husks, for this was at the time of the corn harvest and the people were drying -the strings of ears of corn. Thereupon one of the men said: “I will do the talking -when we arrive at that temporary shelter; so do you not speak a <span class="corr" id="xd30e9965" title="Source: work">word</span> about anything. So now, come, let us go thither to the lodge.” -</p> -<p>When the two men had arrived near the temporary shelter the children noticed their -approach and fled into the shelter. On arriving at the shelter the two men found that -the doorflap was of deerskin. When they had stepped inside they saw a woman sitting -there; they noticed also that the children had hidden themselves, and that the woman -was greatly frightened, for the color of her face had changed. One of the men at once -said to her: “Do not fear us; we do not come on an evil errand, and you may know this -to be true because we have not our scalping-knives, bows and arrows, or battle-axes, -and we have no paint on our faces. So do not be afraid. We have come on a good errand; -do not fear us.” All at once the woman spoke, saying: “Oh, children; verily, they -will not kill us.” At this the children came forth from their hiding places, and the -mother, too, regained her composure. The spokesman of the two visitors said, “Are -you and your children here alone?” The woman replied, “No; our old man has gone yonder -into the valley where in fact we dwell; he will soon return.” Then the man said: “So -let it be. We will remain here until he returns.” The woman answered: “Let it be so.” -So when the old man had returned the spokesman of the two ambassadors said: “We come -as messengers. Let us talk together in peace. We are not thinking of evil purposes, -and these, our peaceful sentiments, are shown by the fact that neither of us has a -scalping-knife, <span class="pageNum" id="pb690">[<a href="#pb690">690</a>]</span>a bow and arrows, or battle-ax, and is not painted on the face. For this reason let -there be peace while we talk together.” It seemed at first that the old man was angry, -but when he had heard this statement his mind changed, and he said, “Come, then, do -you relate the message which you have been sent to bring to us. Come, now, tell us.” -The man replied: “So be it. We have come to you to propose that we at once settle -all our differences, because we have slaughtered not only ourselves, but also our -friends and kinsmen. Let us stop this slaughter; and let us bury deep in the earth -the scalping-knife, the war bow and arrow, and the battle-ax; in the earth we will -put these weapons; so if you are willing to accept our proposals you will put these -murderous things outside this world, if you are only willing to do so.” The old man -replied: “So be it. Let us go to the place where usually we assemble in council in -the Long-lodge, for indeed the chiefs dwell some distance from here. I will tell them -what you have brought as a message to us. I do not know what answer they may give. -I think you two should remain here, and I will go yonder to the Long-lodge, where -are the chiefs of our people. It would not succeed well if you two should go there, -for usually they are angry when they see an enemy. I will prepare myself properly -to tell them the message which you have been sent to bring to us. Then I shall come -for you should their reply be favorable to a conference with them. Thus it shall be -done.” One of the ambassadors answered, “Let it come to pass as you have suggested.” -</p> -<p>Thereupon the old man started for the Long-lodge to confer with the chiefs of his -people. When he had reached a point near the village he began to cry out: <i>Gōʹweʻ, gōʹweʻ, gōʹweʻ</i>. This is called proclaiming. As soon as his cries were heard everybody came forth -from their lodges and at once went to the Long-lodge to hear what news the crier was -bringing them. So a large assemblage crowded the Long-lodge. Then the old man, who -was still crying out the cries of warning, entered the Long-lodge, whereupon they -set him down on one side. One of the chiefs arose and said: “Now, you must relate -the important news which you bring to us, so tell us. That is all.” Arising, the old -man said: “I will tell you of a very important matter which has come to pass. I saw -two men who were in the lodge when I returned to my home. I was astonished, but one -of these men at once arose and said: ‘We assure you that we are not intending anything -evil, and this is proved by the fact that we have no scalping-knife, no war bow and -arrows, and no battle-ax, and we have not our faces painted. We have been sent by -our chiefs to learn whether we can not settle all our difficulties. We have been killing -ourselves and shedding each other’s blood; so let us stop doing this, and let us bury -deep in the earth the scalping-knife, the war bow and arrows, and the battle-ax; let -us lay these very deep in the ground. You must put <span class="pageNum" id="pb691">[<a href="#pb691">691</a>]</span>these things outside the world. Thus it shall be done, provided that you will agree -to this proposition. So this is the number of words which has been sent you by us.’ -I am now through with what I have to say. So, there.” In reply, the chiefs of the -village said to the old man: “Perhaps you would better fetch the two men here and -let them come into this place. You alone go back after them. You must hasten your -steps as you go, and you must bring them at once with you.” The old man, replying, -“So let it be,” at once went out of the lodge and started on a run toward his temporary -lodge, where the two men were awaiting his return. On entering, he said to them: “I -have come after you.” Arising at once, they started for the place where the council -was being held, and having reached there, they entered the Long-lodge. One of the -ambassadors was in a frenzy of fear, seeming to fear they would be killed, for before -entering he kept saying to his friend: “Have courage, my friend; one of us will certainly -escape.” When they entered the Long-lodge they made room for the two messengers, or -ambassadors, to sit. One of the chiefs of the village, arising, said: “Is it true -that you have been sent to come into our country? Are the things true which our friend -has told us in full? That is what you two must tell us, for we do not know whether -what he told us a short time ago is the truth or not.” -</p> -<p>Then the spokesman of the two ambassadors, arising to his full height, said: “We two -will now tell you that we were commissioned on a very important errand by our chiefs. -We come to you to propose that your people and our people shall settle all the troubles -which have caused them to shed each other’s blood. What your chief has told you is -an important matter. I am through.” -</p> -<p>Then one of the chiefs of the village, arising, said: “Lo! now do you talk, everyone -who has something to say, you who are the chiefs of this village, whether we shall -agree to settle our difficulties with the people who have sent these two men to us, -and to bury deep in the ground the scalping-knife, the war bow and arrow, and the -battle-ax. Come, now, let each one say which side of the proposal he takes, whether -we shall make peace, or whether we shall reject these overtures for peace. There are -only two opinions that can be given; when one speaks he must tell which is his opinion. -So I am done.” -</p> -<p>Then another chief arose to speak, saying: “I am next in order to speak my sentiments. -I am unwilling to consent to settle our difficulties with the people represented by -these two messengers, because the many stains which have come from the blood of my -own kinsmen, shed by these two men who are sitting here, are scarcely dried. In my -heart there are constant passions arising which prompt me to take vengeance for this -cruel slaughter of my own kinsmen; and I am tempted to scalp these two enemies who -sit here in our presence.” -<span class="pageNum" id="pb692">[<a href="#pb692">692</a>]</span></p> -<p>Then another chief, leaping to his feet, said to the one who was speaking: “Do you -stop at once. Do not say that again; you must stop that kind of talk. I will say but -a few words for my part. You two who are sitting here must listen and must hear all -that I have to say in my own behalf and in that of my people. I think that we all -realize that what we are about to do is a very important affair. One person alone -has made us of one flesh and of one form, and of a reddish color. Now, too, you shall -hear me declare that I agree to accept your proposal for an adjustment of all difficulties -between your people and ours. We must bury deep in the ground all those things with -which we fight; and you must put them out of the world; and this statement you must -make when you two return to your own homes.” The chief accepted this proposition, -saying: “So now we will meet in joint council at the river, which is just halfway -from here to our own country; we will meet there on one side of the river, and there -you may prepare your camps. You must all go—children, women, and men—all must be present -there. On the opposite side of the river we will make our camps. After the tenth night -from now we must all be in camp there, and I shall bring all the people—children, -women, and the warriors. So there; thus it shall come to pass. Then we shall lie down -to rest and in the morning you and I will talk together, as thou art a chief and as -I, too, am a chief. So you shall stand on the other side of the river, and I shall -stand on this side of the river. Then it shall be that you will tell me how you and -I may adjust our differences; and you shall accomplish this within the time of 10 -days. After 10 nights you will have arrived on your side of the river, and I, too, -shall have arrived on my side of the river. So there is what I have to say. Come, -now, make your preparations, and when you have completed them we shall start to go -to the river.” -</p> -<p>In the meantime the two ambassadors had returned to their home and had made their -report, and their chiefs had given the people instructions to prepare themselves to -go to meet their former enemies at the river that bounded their lands. On both sides -the people and the chiefs kept tally of the days that passed; the next day was one; -the next, two; the next day, three, and so on. On the eighth day the chief on each -side said: “Come now, let us start.” Thereupon they left their homes for the place -of meeting; none remained behind. They traveled a long distance before they stopped -for the night. In the morning they started again and arrived at the river bank at -a seasonable hour. The chief of the opposite party said, too: “Come now, let us depart -for the river bank where we are to meet in council.” All started, not one remaining -at home. They, too, traveled a long distance before camping for the night, and in -the morning early they, too, continued their journey and in good time <span class="pageNum" id="pb693">[<a href="#pb693">693</a>]</span>arrived at the river bank, at the place of meeting. There was assembled a large body -of people. -</p> -<p>Then one of the chiefs, standing beside the river, said: “Behold! now tell me what -your thought is as to how you and I may be able to adjust our troubles in peace. Tell -me this. So there is what I have to say.” -</p> -<p>Then the chief on the opposite side of the river, standing near the brink, said: “Now -has come to pass what I think that He who alone has made our lives, desires, but where -He abides I do not know, for our lives are alike, our forms are alike, and the color -of our skin is the same, for we are reddish in color. We have blundered. We have only -killed one another, and we have only shed one another’s blood. So let us stop this -evil work, and let it not come to pass again; and let us bury the scalping-knife, -the war bow and arrows, and the battle-ax; let all these be left deep in the ground; -and thereby we shall put these out of the world. So this is my opinion. Let us be -at peace in the future; let us be at peace in our minds; and let the minds of our -people be at peace, those of our children, our women, and our warriors. Such is my -opinion, and I who speak it am a chief. So this is enough. Now it is for you to speak, -you who are a chief. I do not know whether what I have said is pleasing to you. This -will I do. I have finished.” -</p> -<p>There was a great sound—<i>dauñ</i>—made by the assembled tribes, for there were very many people. Then the chief on -the opposite side of the river, standing on the shore, said: “Now, you who are a chief -have ended your address, and I agree to all that you have said; hence you and I will -adjust all our troubles and difficulties so that they may never return. Now, too, -you and I will bury deep in the ground the scalping-knife, the war bow and arrows, -and the battle-ax; all these things we will place in the earth, so that none of them -shall come forth again, and there they shall disappear from the earth. Thus let it -come to pass. So, there.” -</p> -<p>Then, on the opposite side of the river, the other chief who had proposed this conference, -arising, said: “I am, indeed, thankful that my desires have been fulfilled in this -peaceful agreement. I do give you many thanks for your part in this matter, and so -now you and I will bury in the ground all those things with which you and I have been -accustomed to kill each other, in such manner that they shall never again come forth. -We will put them out of the world, so that so long as the earth stands such things -shall not again take place. So, there.” -</p> -<p>Then the chief on the other side of the river, arising in his place, said: “I am thankful -for the accomplishment of this great compact of peace, and I congratulate you as well, -you who are also a chief. So now we shall prepare it; and it shall be very broad. -<span class="pageNum" id="pb694">[<a href="#pb694">694</a>]</span>You and I must set to work so that we may make this good thing for our people; and -this shall be a level (peaceful and fruitful) country; and thereon we must, one and -all, take one another by the arm (hand)—all women, children, and men; and by this -means each one will bear testimony to the fact that truly, indeed, we have made peace -and have settled harmoniously all our difficulties; and when we shall have taken one -another by the arm then we must dance to express our joy and good will and hope for -the continuance of this peace during time to come.” -</p> -<p>Then all who were able to do something were set to work, and they prepared a symbolical -field of peace<a href="#n460" id="n460src" class="noteRef">460</a> whereon they and theirs might enjoy life and might promote their welfare in such -manner as seemed to satisfy their desires. When they had completed the task they cried -to those across the river who had accepted the propositions of peace: “Come now! Do -you come across the river and let us enjoy ourselves together.” Willingly obeying, -the people soon crossed the stream, and they soon were standing on the prepared field -of peace, whereon they ranged themselves in long files preparatory to taking part -in the dances. Then the leaders grasped each other’s arms, saying, “Now, let us all -take hold of one another’s arms, and then let us dance,” and then they continued, -“We must now dance all night long.” Then they danced. Thereupon the singer began to -sing: <i lang="see">Häʼ ʹäʼ hoiāʹneʻ, häʼʹäʼ hoiāʹneʻ; wăʹʻhu, wăʹʻhu, wăʹʻhu, hãʼʹäʼ hoiãʹneʻ</i>. (The only word in this line which has a clear meaning is the second, which is the -title of the highest order of federal chiefs.—Ed.) -</p> -<p>When daylight had come, one of the chiefs made an address of thanksgiving. He said: -“I am very thankful that day has dawned in peace on this assembly here present. So -now we give our thanksgiving to Him whose place of residence we still do not know -but who has made our lives. So now you and I have finished this work, which puts an -end to any bitter feeling between us that might in the future lead some one to scalp -another. So now we will separate again. So now we, for our part, will start for our -homes, and you, too, will return to your homes.” -</p> -<p>So it came to pass that the two peoples arrived safe at their homes, whence they had -come forth to make peace with their enemies, and this peace has lasted unto this day. -</p> -<p>So this came to pass in this way. And this is the end of the legend. -</p> -</div> -</div> -<div id="s133" class="div2 section"><span class="pageNum">[<a href="#xd30e1775">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">133.</span> <span class="sc">The Story of the White Pigeon, the Chief of the Pigeons</span></h3> -</div> -<div class="divBody"> -<p class="first">It is said that among wild pigeons the white ones are the chiefs of their communities. -According to tradition, a white pigeon once flew into the forest lodge of a noted -old man, the Wild Cat. The visitor <span class="pageNum" id="pb695">[<a href="#pb695">695</a>]</span>did not appear ill at ease but stood in the lodge wherever it seemed good to him, -and then without remark he flew away. -</p> -<p>The old man, Wild Cat, somewhat amazed by the quiet conduct of his visitor, related -the incident to his neighbors, saying that this visit portended that something out -of the ordinary was about to happen. But an entire year passed and nothing unusual -had happened to old Wild Cat and his fellows and neighbors. -</p> -<p>But at about the same season the next year the same White Pigeon again visited the -old man’s lodge. At this visit the old man believed that the White Pigeon was a man -(i.e., one of his own kind of beings), so he conversed with him on many subjects. -During this visit White Pigeon informed the old man, Wild Cat, that all the various -tribes of birds had held a council at which it had been decided that the wild pigeons -should furnish a tribute to mankind, because their Maker had selected the wild pigeons -for this important duty as most other birds had only very little to give up because -their mode of life required them to live dispersed here and there, and so what they -had to offer could be obtained only with difficulty, while the others had nothing -to offer toward the support of mankind. -</p> -<p>So, the pigeons being the only tribe of birds which built their nests and reared their -young in a single community, it was resolved by the various tribes of birds that the -pigeons should spare some of their young to men for food. White Pigeon continued by -saying that he had come purposely to notify old man Wild Cat of this momentous decision, -and to tell him the young pigeons were to be taken at the proper season, and the manner -in which this must be done. -</p> -<p>He said: “In the season of the roost, when the young pigeons have attained a suitable -size for eating, the people should select a suitable person as superintendent or master -of the hunt, and he should give the needful directions to the people for making their -preparations for the hunt before starting for the hunting grounds in which the pigeons -have their roost in the forest.” -</p> -<p>On such a hunting expedition the entire community was engaged, and so it was not unusual -to have a very large multitude of people moving along a common path at this time. -But to secure order and obedience certain rules for the march must be observed by -all. Of these, one was that when the party halted to rest, to eat, or to camp for -the night, the leader would place a rod, suitably painted, across the path, and no -one was permitted to pass over it or to go around it for the purpose of continuing -the journey regardless of the rest of the party. It was held that should one break -this injunction some misfortune would inevitably befall the party. When the party -was ready to proceed the leader would take up the rod and then the journey would be -resumed. -<span class="pageNum" id="pb696">[<a href="#pb696">696</a>]</span></p> -<p>Upon nearing the roosting place of the pigeons it was customary to make a collection -of gifts from the people, consisting of various articles of ornament and trinkets -of all kinds, for an offering to the pigeons. These freely given gifts were placed -in a bark bowl and this was borne solemnly into the forest to some swampy place where -tall weeds were plentiful, and these gifts were spread out on a piece of elm bark -while native tobacco was burned and an invocation to the offering was made to the -pigeons and their Maker. -</p> -<p>Tradition reports that for the first hunting expedition the people as a whole did -not observe the rules of the master of the hunt, which he had learned from the White -Pigeon. So some went around the painted rod placed across the path when the party -halted for any purpose; others withheld presents from the offering, and many accidents -happened to them; some broke their legs, others their arms, some fell sick, and some -died. A great number of misfortunes befell the expedition. -</p> -<p>After the expedition had returned to the home lands this fact aroused much discussion. -So the old man, Wild Cat, questioned his people as to their conduct, and they informed -him. He declared that they had brought these ills upon themselves and urged them to -observe strictly the rule which the White Pigeon had given them for their guidance -if they wished to avoid these misfortunes. So the following season the people went -out to the hunt, but they carefully observed the rules laid down for their guidance -and all went well, and so every spring for 20 years they continued to go out on these -expeditions without any marked untoward events taking place. -</p> -<p>But toward the end of this period many factions had arisen among the people. The young -people asked, What is the need for these things? Pigeons may be killed at any time -of the year. They are fit for food at all seasons of the year. What can pigeons do -with these offerings of ornaments and trinkets which they are not able to wear or -make any use of? Another faction of the people killed the pigeons wherever and whenever -they found them, killing both the young and the old pigeons. Another faction boasted -that its members had no faith in what was done, and so they had no desire to engage -in pigeon hunting, even refusing to eat any of the pigeon meat when it was offered -to them. But it was not long before misfortune began to assail these seditious factions. -The members of the faction which had refused to eat any of the pigeon meat died off -one by one. Before the visit of the White Pigeon they never died, they seemed to be -immortal; but now disease and death abounded among them because they had failed to -obey the regulations prescribed by the White Pigeon for their guidance. -</p> -<p>These conditions continued for some time, becoming more and more distressful as time -elapsed. Then, for the third time, the <span class="pageNum" id="pb697">[<a href="#pb697">697</a>]</span>White Pigeon visited the old man, being just 20 years after the second visit. The -old man did not know that he was talking to the chief of the pigeons, for he appeared -to him in all respects as a man. -</p> -<p>The White Pigeon informed the old man that thereafter as long as the world should -last men and women would die because they had disobeyed the rules proclaimed by the -Pigeon people. And, further, that in the future people must not kill any white pigeon, -and that they must observe the rules for the hunting of pigeons, and that this was -his last visit to him. And immediately he flew away. -</p> -<p>The conditions among the people did not change for the better; the several factions -still existed, and there seemed to be no common purpose in the community; some of -the factions observed the rules for hunting, some only in part, while still others -paid no attention to them, even mocking those who did. Some years passed when a stranger -came among this people and finding his way to the lodge of the old man he said to -him, “You must accompany me.” Without any question the old man followed him, for he -regarded him as a man like himself. -</p> -<p>They traveled for a number of days until finally they came to the place in which lived -the tribe of the stranger, which was a place situated on the top of very lofty mountains. -The stranger’s friends received the old man with every mark of respect and kindness. -This people were the Donyonda (i.e., Eagle people), although to the old man they appeared -to him as men like himself. -</p> -<p>There were among the old man’s people persons without faith in the teachings of the -old man which he reported he had learned from the White Pigeon. And there came a day -when a man of the Crow tribe of people told one of these disbelievers that the old -man, their chief, was at that time living among the Donyonda, or Eagle people, and -offered to conduct him to the land of the Donyonda people. The disbeliever accepted -the proposal of the Crow man and so they set out together. The Crow man and his companion -finally reached the land of the Donyonda people on the top of a very lofty mountain. -</p> -<p>The old chief recognized the man from his home, but he would have nothing at all to -do with him either by word or act. He even went so far as to say to his adopted friends, -“This man has come here for no good purpose; the working of his mind is very different -from that of ours.” Consequently, the chief man of the Donyonda people ordered one -of their warriors to take this man away and to throw him onto the moon. So on the -following day the warrior placed the man on his back and bore him swiftly away; and -when he reached the side of the moon he cast the man onto the moon’s side and left -him there, and he remains there to this day. -</p> -<p>But old Chief Wild Cat lived with the Donyonda people for a number of years. As time -passed, however, the mind of the old chief <span class="pageNum" id="pb698">[<a href="#pb698">698</a>]</span>became affected and he became morose and despondent, which resulted in his becoming -obnoxious to the people of his adoption. Things went from bad to worse, and so finally -the Donyonda people held a council, where it was stated that because the old chief -could or would not think the things which harmonized with their thoughts they would -send him to a tribe of people who agree with no one, not even with their own people, -and who were hostile to all other tribes of people. So they chose one of their principal -men to take the old chief the next day to the brink of the mountain and to roll him -down the mountain. -</p> -<p>This was done, and the old chief rolled swiftly down the mountain side. He went down -so swiftly that he screeched with fear; but finally he reached the foot of the mountain -and the level ground. Upon reaching the foot of the mountain he was transformed into -the bodily form of a wolf and also found that he was in a swamp in which the Wolf -tribe dwelt. They welcomed him in a most friendly manner. So he lived here among the -Wolf people for some time. -</p> -<p>But the old man had not lived here long before trouble arose between him and the Wolf -people. The lapse of time only emphasized the disagreements and the hostility of the -Wolf people against the old man. Finally the Wolf people began to be very angry with -the Wild Cat for his provocative acts, and then it was not long before the Wolf tribe -fell upon the old man, Wild Cat, and tore him in pieces and devoured him. They left -his bones gnawed clean on the ground. -</p> -<p>At the time that the Eagle man visited the old man, Wild Cat, the old man had a grandson -who was a mere boy—a child. But at the time the old man was devoured by the Wolf people -the grandson of old Wild Cat had grown up to be a young man. And he still remembered -his grandfather, Wild Cat, and at times he would wonder where his grandfather had -gone and what had become of him. -</p> -<p>So there came a day when the grandson said, “I will now travel to see what has become -of my grandfather. I will seek for him in the lands toward the sunrise.” So, after -making suitable preparations, he started on his quest for his grandfather. -</p> -<p>He journeyed eastward for many days, when finally he met a man who questioned him, -asking, “Where are you going? Where are you from?” The grandson replied, “I am traveling -in search of my grandfather.” After this conversation each went on his way. The grandson -continued his journey for some time when he met the second man, who asked, “Where -are you going? Where are you from?” The grandson replied, “I am traveling in search -of my grandfather.” Then the man said, “I have seen your grandfather living among -the Eagle people.” The grandson continued his journey eastward until <span class="pageNum" id="pb699">[<a href="#pb699">699</a>]</span>he finally came to the dwelling place of the Eagle people on the mountain. Here he -was informed that his grandfather had been expelled from these people, and that he -had been rolled down the mountain to the Wolf tribe. “What am I to do?” asked the -grandson. “You had better go home,” said the old chief of the Eagle people, “for if -you do not return home you shall lose your mind and the mind of your people; you shall -become something else, someone else.” Then the grandson asked, “Can you change me -now so that I may go to the place where my grandfather is?” They replied, “Yes; we -can change you so that you can go thither with perfect safety.” -</p> -<p>The grandson having given his consent to this proposition, he was soon changed into -a panther and then rolled down the mountain into Wolf swamp, where many Wolf people -lived. The presence of the panther aroused the bitter hostility of the Wolf people, -who attacked him savagely in an attempt to kill him. But owing to his great strength -they were unable to accomplish their purpose. -</p> -<p>So he traveled from place to place in the Wolf country, where he was regarded as an -open enemy, although he was engaged only in looking for his grandfather. There came -a day when he found his bones, and placing together the bones under a large hickory -tree he pushed against the tree, shouting “Arise, oh, grandfather. The tree is about -to fall on you.” His grandfather heard his warning and at once sprang up. He recognized -his grandson. -</p> -<p>But the grandfather would not agree with his grandson as to how to live, where to -go, or what to do. So, after much bitter fighting, they finally separated. The grandfather -went in search of his own people and the grandson in quest of his. -</p> -<p>When the grandfather met the acquaintances of his early life he was no more able to -agree with them than he was before he left them; so, after much strife and fighting, -the people finally became so enraged at him that they fell on him and for the second -time he was killed and eaten up, and his bones were left bleaching on the ground where -they had devoured him. -</p> -<p>The grandson journeyed from place to place for a long time, and he encountered many -difficulties and disappointments in his quest for people of his own tribe. -</p> -<p>But one day he was pursued by a hunter with three dogs. When the dogs came within -reach the grandson killed them one by one before the hunter could come to their assistance, -and thus he escaped from death at the hands of the hunter. -</p> -<p>So, passing beyond this place, he met one day a woman of his own tribe. He addressed -her pleasantly and she replied in the same mood. This woman finally agreed to marry -the grandson. As the years passed they became possessed of a large family, consisting -of several boys and girls. It was not many years before these children <span class="pageNum" id="pb700">[<a href="#pb700">700</a>]</span>were large enough to look out for themselves. In the meanwhile the father and mother -quarreled bitterly, then these boys and girls quarreled among themselves, and lastly -with their parents. The result of this condition of affairs was that the family dispersed, -each one going off alone. -</p> -<p>Again, the grandson was left alone, having no friends or family of his own. He was -left completely to his own resources for providing the means of his living and for -protecting himself from his enemies. He traveled many dreary days in solitude. But -there came a day when he met a woman of the Panther tribe of people, who was cooking -some deer meat for herself. As the grandson was very hungry he asked this woman to -share some of the deer meat with him, but she refused absolutely to spare him a morsel. -</p> -<p>So, hungry as he was, he had to pass on without anything to eat. Some time afterwards -he was fortunate enough to kill a deer. So, after dressing it and preparing it properly -and cooking it, he sat down to eat. And while he was enjoying his venison the woman -who had refused him a portion of venison boldly came up and asked him for some of -the venison. He showed his teeth and growled and snarled so fiercely that he finally -drove the old woman away. -</p> -<p>When he had finished his meal he packed up his belongings and departed. He traveled -several days from place to place. Suddenly he became aware that several hunters with -three dogs were pursuing him. So he fled from that place until he became wearied and -then he climbed a very tall tree. There he hoped to escape his pursuers, but the dogs -tracked him so well that soon the hunters were under the tree. Whereupon one of the -hunters shot him, mortally wounding him, and he fell to the ground in a dying condition. -The dying Panther man said to the hunters, “This, your act, shall cause bitter hostility -between your people and my tribe, and many of both tribes will die in consequence.” -</p> -<p>As the hunters were bearing the body of the Panther man homeward, a Panther man met -them and saw the dead body of the Panther man—one of his own kindred. At once he returned -to his people, telling them what he had seen. So with two other Panther men he retraced -his steps to find the guilty hunters. -</p> -<p>The three Panther men were not long in finding the camping place of the hunters and -they quickly succeeded in killing the dogs and the hunters and in devouring them, -leaving their bones to bleach on the ground. -</p> -<p>The friends and kinsmen of the hunters waited many days for the return of the hunters -and their dogs, but they waited in vain. So a number of them formed a party and went -out in search of them. They found their bones on the path and also the dead body of -the Panther man. In the thickets near by they also found other Panther <span class="pageNum" id="pb701">[<a href="#pb701">701</a>]</span>men asleep. These discoveries were reported in the village of the dead hunters, and -there was aroused a bitter feeling against the Panther people; and so all who were -able to go out to hunt Panther people started out to destroy the Panther tribe. -</p> -<p>This resulted in a bitter strife between the people of the village and the Panther -tribe, and many of the bravest on both sides were killed without bringing any satisfaction -to either side. During this struggle the bones of the grandson lay bleaching on the -path in the forest. But it so happened that one of his sons one day passed along that -path, and he recognized his father’s bones. So by gathering them together under a -large hickory tree and setting them in order the son of the Panther man brought his -father back to life by pushing against the hickory tree and shouting, “Father, arise -lest the tree topple over on you.” -</p> -<p>When the father arose he had the form which he had when he left his home in the village -in search of his grandfather. This transformation frightened the son so much that -he fled through the forest away from that place, and the grandson made his way home -to the village of his own people. He entertained his friends and kindred with the -recital of his adventures. -</p> -<p>There came a day when the old Eagle, who had enticed away old man Wild Cat, was in -a reminiscent mood, and so he wondered what had become of the old man whom he had -left among the Wolf tribe. So he finally resolved to pay a visit to the country of -the Wolf people. He left his home and traveled along toward the Wolf country. At last -he was greatly surprised to find scattered around the bones of the old man, his friend. -So he decided to aid his old friend by bringing him to life again. He therefore collected -together the bones lying about and placed them in order under a great elm tree, and -when he had gathered all the bones he stepped up to the elm tree and suddenly exclaimed, -“Be quick, friend, arise, lest the tree fall on you.” At once the old man, Wild Cat, -leaped up in his original shape and condition in form and mind, a man. So, after the -usual greetings, the old Eagle chief led his friend home to his own people, whence -he had taken him so long ago. Having arrived there, old man Wild Cat found his grandson, -and to him he related all his adventures while away from his people. He declared, -“We must highly esteem the Pigeon tribe of people.” (Then I left there.) -</p> -</div> -</div> -<div id="s134" class="div2 section"><span class="pageNum">[<a href="#xd30e1784">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">134.</span> <span class="sc">The Weeping of the Corn, and Bean, and Squash People</span></h3> -</div> -<div class="divBody"> -<p class="first">There was in the olden time a village of the Iroquois which was situated in a very -fertile and beautiful country. They raised corn and beans and squashes, and for many -years they were contented and prosperous. But there came a time when their crops began -to fail them—the corncobs were bare of grains, the bean pods were empty, <span class="pageNum" id="pb702">[<a href="#pb702">702</a>]</span>and the squashes would wither away before the time to harvest them. The people went -hungry, for they had no food from their fields and game was very scarce. -</p> -<p>One day a very old woman, who was Matron and Chief of her clan, was walking near her -planted field, meditating on the misfortune of her people. As she walked she heard -bitter weeping out in the field, and she at once decided that some one must be in -deep distress. So, walking into the planted field, she was surprised to find that -it was the corn that was weeping; and the beans were weeping too; and the squashes -were weeping also. The old woman had great compassion for the corn and the beans and -the squashes for their weeping. She stopped beside a hill of corn and asked, “Oh, -you dear Corn, why do you weep? Tell me the reason.” The Corn between sobs said, “You -place us in the ground to grow, but you do not perform your further duties to us. -You do not cover us with sufficient earth as you know you should; and you do not hill -up the earth about our feet so that we can stand firm; and you fail to dig up the -earth sufficiently around us to give us water; so it is that many of us have remained -only a few hours or a day or two and then have gone home; only a small number of us -remain and now we are all dying because of your neglect. You even permit our enemies -to strangle us to death.” -</p> -<p>As the old Matron listened to this pitiful story she was bitterly grieved. She then -went to the Bean people and to the Squash people, and from both she heard the same -painful story of neglect by her people. She was deeply moved, and so she went to her -lodge and wept along the path homeward. Having seated herself on her couch in her -lodge, she kept on weeping. Her people having heard her sobbing were much puzzled -by it, and they being moved by sympathy also began to weep with their Matron. Soon -many persons had assembled at her lodge, and they all were mourning with the old woman. -</p> -<p>Finally, the chief of the clan came to the lodge and addressing the people he told -them to cease their weeping and to be of good cheer; and that he would ask their Matron -what had caused her to return from the planted field with such grief. So the people -ceased their weeping, and then the chief, addressing their Matron, who was still sobbing -bitterly, asked, “Mother, what caused you to weep while you were in the planted field?” -After somewhat composing herself she replied to this question by saying that she had -heard bitter wailings in the planted fields and that on going there to learn the cause -the Corn people, and the Bean people, and the Squash people had complained to her -that she and her people had not properly cared for them by not covering them with -sufficient earth to enable them to live and by permitting their enemies to grow up -around <span class="pageNum" id="pb703">[<a href="#pb703">703</a>]</span>them so that they had no more ground on which to stand. Then the Matron ceased talking, -but kept on weeping. -</p> -<p>Upon hearing this statement the people assured the chief that this was the first information -they had <span class="corr" id="xd30e10098" title="Source: recived">received</span> as to the reason why their Matron had been grieving so bitterly. -</p> -<p>Thereupon the chief called a council of his clan and laid before it the remarkable -statement of their Matron. The council upon hearing this recital resolved that in -the future whoever planted either corn or beans or squashes must cover the grain with -sufficient earth to give it sustenance, and must care for the growing plants by properly -hilling them and by digging around them to loosen the earth to make it mellow, and -lastly, by destroying their enemies (the weeds) who grew about them so luxuriantly. -</p> -<p>So, in the following spring, when planting time returned, they were again admonished -as to the proper methods of planting the corn, the beans, and the squashes. The people -all agreed that they would follow the advice of the council in this matter because -of the statement of their Matron as to the real cause of their withered crops. -</p> -<p>So, in accordance with this resolution, the next springtime they did place the seed -corn and beans and squashes sufficiently deep in the ground to give these grains sufficient -covering of earth to grow well. The old chief stood by the planters while they were -seeding their fields to see that the work was properly done. Later, when the tender -sprouts of corn and beans and squashes had reached such height that they required -more earth to support them, the people were called together and urged to hill up their -growing crops and to destroy thoroughly the enemies (weeds) of these useful plants. -These plants were growing luxuriantly and were strong, but toward harvest time something -came and destroyed these growing crops. A certain nation of people came and carried -away the corn and the beans, leaving only some squash shells. Again the people mourned -their loss, confessing that they must have been guilty of some other form of negligence. -</p> -<p>So the following spring they again took great pains in their planting and in their -care for their crops; but just as soon as the green corn was becoming fine and fit -to eat a certain nation of people began to steal the corn and beans and squashes. -The people suspected what people had come and carried away their corn and beans and -squashes. -</p> -<p>So the chief of the people called a council to discuss the situation and to suggest -means to meet it. It was finally resolved that several stout and alert warriors should -be set to watch the planted fields to see who might come to steal the ripening crops. -These watchmen went into the fields in the evening. Toward the dawn of day they <span class="pageNum" id="pb704">[<a href="#pb704">704</a>]</span>discovered a number of persons who were tearing off the ears of corn and the bean -pods, and also others who were stealing the squashes. These thieves they captured -and held as prisoners. These prisoners were taken in the morning to the council lodge -before the clan chief. -</p> -<p>The chief, after looking the prisoners over, remarked that these thieves were their -enemies because they had stolen their corn and beans and squashes. Then he asked one -of the corn thieves, “Where do you live?” “A long way hence in the forest,” came the -reply. “Are there many of your people?” continued the chief. “We are a large nation,” -came the answer. In like manner he questioned the squash thief and the bean thieves, -and these made replies similar to those made by the corn thieves. -</p> -<p>They bound the corn thieves and daily they took them out of the lodge and all the -chiefs and the people came to see them, and everyone was <span class="corr" id="xd30e10113" title="Source: priviledged">privileged</span> to strike these thieves a blow with a staff, and the thieves would weep bitterly -at this treatment. Then they would be taken back into the lodge. The bean thieves -and the squash thieves were also daily punished in this way. -</p> -<p>Daily the corn thieves wept loudly. After a long time had elapsed these thieves were -told that if they would conduct the people to their own nation they would be set free. -The corn thieves agreed to this proposition and the old chief selected a party of -his warriors to lead the thieves back to their own nation. -</p> -<p>The corn thieves led the warriors a long way into the forest. But at last they came -to a settlement, and the thieves said this is a village of our people. The warriors -killed many of the people, and then they set free the thieves whom they had brought -back to their country. The people whom the warriors had killed were carried home. -</p> -<p>Then some warriors were sent to the squash stealers with an order to split their upper -lips so that they would not be able to eat squashes again. -</p> -<p>It is said that the warriors whipped the corn thieves so much during their captivity -that they wept so much that their faces were striped and their backs were striped -and their tails were ringed, from the blows they received; and these marks have remained -to this day. The corn thieves were raccoons. The squash thieves were rabbits (hares?), -and their lips have remained split to this day from this punishment. -</p> -<p>Tradition says that the ancestors of the Seneca thought that all trees and shrubs -and plants were endowed with human life and were divided into families, having brothers -and sisters, fathers and mothers. And that in like manner the Corn, and Beans, and -the Squash have human lives, and that if one offended them they would grieve and would -depart and would leave the people without food. -<span class="pageNum" id="pb705">[<a href="#pb705">705</a>]</span></p> -</div> -</div> -<div id="s135" class="div2 section"><span class="pageNum">[<a href="#xd30e1793">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">135.</span> <span class="sc">Sʻhagowenotʻha, the Spirit of the Tides</span></h3> -</div> -<div class="divBody"> -<p class="first">In the long ago an uncle and his nephew, his sister’s son, dwelt together in a lodge. -It so happened that the uncle, the elder man, had to keep a recumbent position. He -had lain so long that the roots of a tree standing near their lodge had overgrown -his body, so it was quite impossible for him to arise. -</p> -<p>As time passed he called his nephew to him and said to the youth: “Go yonder in the -distance to the clearings, where the logs are lying one on the top of another, and -plant there beans, corn, and squashes. They make good eating, I assure you. And if -these things should grow under your cultivation they will furnish us with something -to eat in the future.” Thus spoke the old man. -</p> -<p>In a short time he continued: “Bring forth from under the couch yonder a basket in -which there is some seed corn, as it is called.” The youth brought the basket and -placed it beside the old man. With the seed corn were the beans for seed and the squash -seed. -</p> -<p>Then the old man said to the youth: “Bring me from under the couch yonder the small -baskets, 10 in number; I need them; for you must make a girdle of baskets around your -body.” So the nephew brought the baskets to his uncle, who with his own hands placed -in each of the baskets some of the several kinds of seeds, thus dividing the seed -corn, the beans for seed, and the squash seed. He carefully completed his task. -</p> -<p>Having done so, he addressed his nephew, saying: “Come, now! go yonder to the clearings -where the logs are lying one on the top of another, and there you must plant these -seeds.” The young nephew replied: “So be it, my mother’s brother. I will place beside -you all the things which may be necessary for you while I shall be absent planting -the seeds.” So the nephew placed beside his uncle a bark dish containing hominy, a -fire poker and a knife, and a cake of boiled corn bread. Then he said to his uncle: -“I am now going to plant the seeds.” -</p> -<p>Having arrived at the clearings he set to work preparing the ground for planting the -seeds which he had brought. He had been at work a considerable time and had already -planted a number of hills when he heard the voice of his uncle singing. The words -of the song were: “Now, now, now I believe that I have arisen, now indeed.” At this -the youthful nephew ran back swiftly to the lodge to prevent his uncle from arising. -Having arrived there the young man seized his uncle and repressed his desire to arise, -asking him, “What has come to pass that you began to sing?” The uncle replied: “I -became thirsty, and so I began to sing.” The young man brought his uncle water to -drink, and after the latter had quenched his thirst the youthful nephew said to him: -“You must now lie quiet, as I ask <span class="pageNum" id="pb706">[<a href="#pb706">706</a>]</span>you to do.” The uncle answered: “Return again to the clearings to plant the seeds. -As there are no more left in the lodge you must pick up those which you dropped from -your baskets.” He referred to the 10 small baskets in which he had himself placed -the various kinds of seeds. -</p> -<p>So as soon as the young man had gathered up all the seeds which he had spilled along -the path as he had hastened toward the lodge he again began to plant them in hills. -Again, as he had nearly finished seeding, he heard the voice of his uncle singing: -“Now, now, now I believe that I have arisen, now indeed.” -</p> -<p>The nephew at once started on the run for the old lodge, but when he had gone only -half the way he heard a loud report, <i>băʹʻ!</i> caused by the breaking of the roots which had been holding his uncle down. When he -arrived at the lodge he found that his uncle was not there. This grieved him greatly, -for he felt that he would become very wretched and poor without the aid and advice -of his uncle. So he began to weep and mourn for his uncle, but at last he ceased to -do so. He then entered the lodge to think upon his situation, and finally came out -to see whether he could not learn whither his uncle had gone by noting the tracks -he had left on the ground. For this purpose he went carefully around the lodge, examining -the ground as he went. At last he found his uncle’s tracks, which showed the direction -he had taken, for they had made very deep impressions in the ground as he fled in -haste. From the tracks he learned that his uncle had taken a course directly westward. -The young nephew then said: “So be it. I suppose it is for me to go to the place whither -my uncle has gone. I will follow the tracks of my uncle, my mother’s brother.” -</p> -<p>Thereupon the young nephew, having gotten his bow and arrows, at once started on a -run on the trail of his uncle. He kept the trail in the forests for three days, when -he reached the shore of a lake, and there indeed the trail ended so far as the nephew -could see; so he stopped there and stood looking around; thus he stood for some time<span class="corr" title="Not in source">.</span> -</p> -<p>At last he was somewhat startled at seeing not far away a canoe,<a href="#n461" id="n461src" class="noteRef">461</a> which was being paddled toward him quite swiftly, and which contained what appeared -to him to be a man. The canoe stopped at some distance from the spot where the young -nephew was standing. He saw that a number of wild geese supplied the propelling power -for the canoe, six wild geese being attached to one side of the canoe and six to the -other side. Then he overheard the man who was in the canoe address the geese with -these words: “My servants, you may now go forth to seek something to eat.” The wild -geese at once obeyed and flew upward, making the sound <i>stūmʻ</i>. -<span class="pageNum" id="pb707">[<a href="#pb707">707</a>]</span></p> -<p>The young nephew stood there silent for some time. Then the man in the canoe said -to him: “Come hither.” The youth, replying, “So let it be,” went to the place where -lay the canoe, in which stood the strange man. The stranger, addressing the youth, -said: “I am thankful that you are well. Is it not true that Okteondon is your uncle? -He is my uncle also. I am thankful, too, that you and I, who are brothers, have seen -each other at this time. It so happens that you and I resemble each other and are -of the same stature. It would be still more convincing if we should put this to proof -by trial. As I have been saying, our bows and arrows are alike and are of the same -length. Let us test my statement by a trial.” Thereupon the man took his bow and arrows -out of the canoe. Held up together, they were found to be of the same kind of wood -and of the same shape; their arrows were of the same kind of wood and of the same -length. -</p> -<p>Then the stranger said, “Come; let us see. We have the same speed, I believe.” He -continued: “Let us now string our bows, as I am now stringing mine; let us stand here -side by side.” While the two stood side by side again the stranger spoke, saying: -“This we do in order that there may be a race between us and our arrows. Let us shoot -our arrows, and as soon as we let fly our arrows then you and I must start to run.” -Then they let fly their arrows, at the same time starting to run swiftly. They ran -evenly, keeping well together. All that could be heard was the sounds made by the -passage through the air of small stones picked up by their swiftly moving feet, for -they were running at a rapid pace. Looking upward, the youth saw two arrows flying -along together. In this trial of their fleetness of foot they caught the arrows before -they fell to the ground, each one catching his own. -</p> -<p>After this test the strange man said to his young companion, “Now, let us return to -the place whence we started.” So they went back to the spot where the canoe lay. Then -the strange man repeated what he had been saying again and again: “Have I not been -saying that you and I are indeed brothers? We have the same fleetness of foot; we -are of the same stature; our bodies are alike in form and condition; our bows are -exactly alike; our arrows are also alike. These things indicate that truly you and -I are brothers and that Okteondon is your uncle, as he is my uncle. Come, then, let -us go hence. We will amuse ourselves. We will go to a distant place where I am in -the habit of playing.” -</p> -<p>The young man replied unsuspectingly: “So let it be.” Whereupon the strange man said: -“Come, come hither, my slaves, you wild geese. Do you come hither at once.” He had -hardly ceased speaking when the wild geese alighted beside the canoe and attached -themselves <span class="pageNum" id="pb708">[<a href="#pb708">708</a>]</span>to it. Then the strange man again got aboard of the canoe and invited his friend, -the young man, to accompany him. When the latter had also boarded the canoe his companion -said to the wild geese: “Come, now, do you go to the place where the island floats -in the water.<span class="corr" id="xd30e10164" title="Not in source">”</span> At this command the geese began paddling, thus propelling the canoe very swiftly -toward the place designated. Then the strange man began to sing: “Now, now, now, it -seems true, I have started, indeed.” This song he kept singing as the canoe sped along -toward the island of his promised sports. -</p> -<p>They finally arrived at the island, and the two men having landed the strange man -said to the wild geese: “Come, now, my servants, go now to find something for food -for yourselves”; thereupon they flew away. He continued: “Whenever I say to you ‘Come -hither’ you must return here at once. But it must be I who shall say this.” -</p> -<p>Drawing the canoe up on the shore he said to his young companion: “Now, we will go -to the place where I am accustomed to amuse myself,” and they two started. Having -arrived at the spot, the young man saw lying there a very large white stone. His companion -said: “It is, indeed, here that I have my playground; and now you shall see what I -will do.” -</p> -<p>Then the stranger undressed, making himself entirely naked. Then raising the great -white rock he cast it into the water, which was very deep. Down it went with the sound -<i lang="see">bubʻ, bubʻ, bubʻ, bubʻ</i>. The strange man next dived into the lake after the rock and remained under water -for a long time. The youthful nephew of Okteondon was watching anxiously what his -strange companion was doing. Finally, the youth was surprised to see his companion -come to the surface of the water bearing the great white rock in his arms. When he -had got on dry land he set the rock down, saying to the young man: “Thus now you, -too, must do as I have shown you.” The latter replied: “So be it. I will try at once. -After removing all his raiment and being naked he took up the great white rock and -going to the edge of the lake he cast it far from shore into the depths. Again the -rock sank with the sound <i>bubʻ, bubʻ, bubʻ, bubʻ</i>, as in the first instance, and the young man dived after it. -</p> -<p>As soon as the young man had plunged into the waters of the lake the strange man, -taking up not only his own garments but also all those belonging to his companion, -returned to the point where the canoe had been left. Arriving there, he called out: -“Come, now, my servants. Come you hither,” and shoving the canoe into the water he -boarded it. The wild geese soon alighted alongside of the canoe and attaching themselves -to it began to paddle it along. Their master merely said to them, “Go directly back -to the place whence we started,” and the geese obeyed him, causing the canoe to move -swiftly thither. -<span class="pageNum" id="pb709">[<a href="#pb709">709</a>]</span></p> -<p>In a short time thereafter the young nephew of Okteondon rose to the surface of the -water bringing with him, as did the stranger, the large white rock, which he cast -aside as he came out of the water. He found no one around and he saw that his garments -were missing, so he ran to the place where he remembered the canoe had been beached. -When he arrived there he found that the canoe, propelled by the swift feet of the -wild geese, was far out on the lake. As he reached the shore he overheard the strange -man in the canoe say in a loud voice: “To you who feed on flesh and who dwell in the -waters of the lake I offer this flesh to eat.” These flesh eaters were highly pleased -with the idea that they would soon have more flesh to eat. By flesh the stranger signified -the flesh of the young man whom he had entrapped on the island. The name of the strange -man was Sʻhagowenotʻha. -</p> -<p>Then the youthful nephew of Okteondon started away, going from place to place in a -hopeless effort to find some way of escape. When he found that he had been victimized -by Sʻhagowenotʻha, he began to cry, and he went about crying and saying to himself, -“Now I know that I am about to die.” -</p> -<p>In his wanderings around the island he found, scattered in numerous places, many bones -of human beings in different degrees of decomposition. Among these decaying bones -he was surprised to find the half-decayed body of a man lying on the ground, and he -was still more astonished to hear this half-dead man say to him,<a href="#n462" id="n462src" class="noteRef">462</a> “My sister’s son, Oh, nephew! come to me.” The youth, in his surprise, obeying the -voice, went to the spot where the man lay stretched out; there he stopped and stood -waiting the pleasure of the man who had addressed him as “my sister’s son.” -</p> -<p>Then the man continued to address him, saying, “Oh, my sister’s son, you will now -become very wretched, for Sʻhagowenotʻha has now shut you in on this island. Take -new courage and exert yourself, for, though you may not know it, you are endowed beyond -measure with orenda. You must now put it forth by taking courage to overcome these -deceptions of Sʻhagowenotʻha. Moreover, you must take the following measures for this -purpose. When the sun is near setting you must run to and fro all over the island, -from one end to the other. You must cover it with your tracks. As soon as it becomes -night and darkness is here, then you must return to the place where the canoe was -beached at the canoe landing of Sʻhagowenotʻha. When you have arrived there you must -dig a trench in the sand sufficiently large to hold your body. In this you must conceal -yourself by covering yourself with sand, but you must leave a small aperture for your -mouth. Your enemy, of course, will come to visit you, as is well known; he will come -at about midnight. Do not under any circumstances become impatient and do not fear -at all. He will bring with <span class="pageNum" id="pb710">[<a href="#pb710">710</a>]</span>him his dogs, and as soon as he lands he will urge them to find you by saying, <i lang="see">Twūʹăʻ, twūʹăʻ, twūʹăʻ</i>. They will then begin to follow your tracks from place to place, smelling and sniffing -as they run, and ever at their heels will be Sʻhagowenotʻha. Just as soon as you know -by the faintness of the sounds of these pursuers that they have gone to some distant -part of the island, you must come forth from your hiding place. -</p> -<p>You must also make out of rough bark and soft wood three dolls or figures resembling -the human body. When you have completed these you must make for each one a bow and -arrows suitable for their size. When you have finished this work you must place one -of these figures high up in some convenient tree crotch, and you must fix in the hands -of the figure, in the attitude of shooting, the bow and the arrows. This you must -do with the three figures. -</p> -<p>After taking breath, for he was, indeed, very weak, the man who lay there a mere pile -of bones said: “Yonder in the distance under that prostrate old rotten log you will -find my skin-pouch of fisher skin, which do you bring me at once.” The young man brought -the pouch of fisher skin to his uncle, who took from it a knife, a flint for striking -fire, and a piece of punk. The knife he gave to the young man. -</p> -<p>At once the young man began to fashion the three dolls which his uncle had advised -him to make. He made also the three bows with arrows, to be held by these dolls or -counterfeit men, which he had been counseled to fix in the crotches of trees to deceive -the great man-eater Sʻhagowenotʻha, when he should come looking for the young man -to devour him. -</p> -<p>When the youth had completed this task he began to run over the island in such manner -as to mislead the enemy and his dogs. The elder man cheered him in his undertaking, -saying: “Have courage, my nephew; if you will perform my instructions with care you -shall live, as I have said.” The young man replied: “So shall it be as you have instructed -me.” -</p> -<p>Then, going forth with the three dolls, he selected for each one a suitable place -in which to secure the doll, choosing invariably a tree standing far from the landing -place of the enemy. With some difficulty he fastened the doll in a fork of the tree -in such manner that from the ground one might be misled into thinking that a person -was hiding in the tree. -</p> -<p>When it became dark he started for the spot near the landing place which he had selected -for his own hiding place. Having arrived there he began to dig a trench large enough -to hold and fully conceal his own body, and in time he had quite effectively concealed -himself in the sand. When night came he lay there quite still, awaiting the return -of his enemy, Sʻhagowenotʻha. He lay in <span class="pageNum" id="pb711">[<a href="#pb711">711</a>]</span>such a way that his mouth was not entirely covered with the sand, so he was able to -breathe without much difficulty. He thus waited patiently many long hours, knowing -from his uncle’s counsel that he had to contend with a crafty old cannibal, who was -a past master in deluding his victims into a false feeling of security, the more easily -to destroy them at his leisure. -</p> -<p>It was some time after midnight when the alert young man heard peculiar sounds approaching -the island. He was not long in recognizing the voices of the wild geese that had propelled -the canoe which had left him a prisoner on the island. He heard also the then distant -yelps of impatience of the dogs as they hungrily anticipated a bloody meal when they -should reach the island. They were eager to pursue their prey, for they well knew -the habits of their master. Finally the attentive ears of the young man heard the -sounds which told him of the landing of his pursuers; and it was not long before he -heard Sʻhagowenotʻha saying to his dogs: “Go you to find the person of the man. It -may be that he lies now somewhere a heap of bones.” Then after releasing the dogs -the old man shouted, <span class="corr" id="xd30e10204" title="Not in source">“</span><i lang="see">çtuäʻʹ, çtuäʻʹ, çtuäʻʹ</i>” signifying, “Go, go, go ye” (usually applied only to dogs, much like the familiar -“sick’em” in English). -</p> -<p>With their keen noses the dogs soon took up the tangled trail of the young man, and -followed it from place to place over the entire island. Sʻhagowenotʻha was overheard -by the young man to say to the wild geese: “My servants, do you now go to seek for -your food,” at which command they flew away. Thereupon Sʻhagowenotʻha followed his -dogs in the direction they had taken. Just then he heard in the distance the barking -of the dogs, <i lang="see">Wau, wau, <span class="corr" id="xd30e10212" title="Source: wxu">wau</span></i>, as they seemed to say. When the old man arrived near the place where the dogs were -barking, he heard one of them burst out, crying, <i lang="see">Kwĕñʻ, kwĕñʻ, kwĕñʻ</i>. Having arrived there, he found one of the dogs lying dead from the effects of an -arrow which had fallen down its throat. Sʻhagowenotʻha was grieved to lose one of -his dogs, which he highly valued, and he exclaimed: “Oh! it is discouraging. It would -seem that his body is, indeed, in a measure possessed of orenda.” In a short time -he again heard in the distance the barking of his dogs, and he at once started on -the run toward the place. On drawing near the place he again heard one of the dogs -utter loud cries, <i lang="see">Kwĕñʻ, kwĕñʻ, kwĕñʻ</i>. Once more he found one of his dogs lying there, also with an arrow protruding out -of its mouth, into which it had fallen from the second doll in the tree. Again the -old man loudly exclaimed, “Oh! discouraging, discouraging, is this. He is, I think, -somewhat of a sorcerer.” By that time the last dog was heard barking in the distance -and the old man started on the run for the place. As he neared the spot, he heard -the last dog crying <i lang="see">Kwĕñʻ, kwĕñʻ, kwĕñʻ</i>. Thereupon fear came over the old cannibal, who exclaimed: “Now I shall <span class="pageNum" id="pb712">[<a href="#pb712">712</a>]</span>flee from this place, for he has now killed them all, my dogs. He is indeed a great -sorcerer.” At once <span class="corr" id="xd30e10227" title="Source: Sʼhagowenotʼha">Sʻhagowenotʻha</span> ran toward the canoe landing, which was some distance away. -</p> -<p>In the meanwhile the young man, who was on the alert, saw his opportunity, and arising -from his place of concealment in the sand, he went to the shore of the lake. Pushing -the canoe into the water, he called loudly, “Do you come hither, my servants, you -wild geese.” The geese with the sound <i lang="see">dauñʻʹ</i> all came to the side of the canoe and at once attached themselves to it. Then the -young man, boarding the canoe, said to the wild geese, his servants: “Let us go back -to the place whence we started, and you start at this time.” Obeying his command, -the wild geese at once began to paddle and the canoe moved swiftly in the water, the -paddling of the wild geese sounding <i lang="see">sŭʻ, sŭʻ, sŭʻ, sŭʻ</i>. -</p> -<p>When Sʻhagowenotʻha reached the shore and found the canoe moving away with the young -man in it, as its master, he called out to him: “Oh, my brother! Turn back hither. -I had come back here after you, be it known to you.” To this appeal the young man -paid no attention, for he had been thoroughly informed of the character of his enemy -by his uncle. So he kept on his way. He tauntingly said, for the benefit of his enemy, -to the monsters of the deep: “I devote food to all of you who live on meat—to you -who live in the depths of the lake.” Hearing this, these watery monsters rejoiced -and were happy, for they desired meat, on which they fed. In their glee they uttered -the sounds, <i lang="see">Hĭst, hĭst, hĭst, hĭst, hai, hai, hai</i>. Then Sʻhagowenotʻha again called to the young man: “Oh, my brother! have mercy on -me; take pity on me and turn back. Is it not possible for you to agree to turn back -and come to me? I am indeed not Sʻhagowenotʻha; I am only a servant to him. He, of -course, is at his home.” -</p> -<p>The young man, however, did not answer this appeal of his great enemy, but said to -the wild geese which were propelling his canoe: “Go directly to the place whence you -started.” The young man and his geese arrived at the landing place, at their home, -just as day was dawning. After landing, he said to the wild geese: “My servants, you -may now go to seek for your food.” Thereupon they flew away with the sound <i lang="see">dauñʻʹ</i>. He had already said to the geese: “Hurry back as soon as I recall you.” Drawing -the canoe ashore, he departed. Climbing the steep bank and going aside a short distance, -he came to a lodge, which he entered. Within he found a very young woman. As he entered -the lodge, without his garments, the woman arose, and going forward, embraced him, -saying: “You are indeed in a wretched situation here. I am your younger sister, for -verily your uncle is one who is called Okteondon.” The young man answered her: “He -is, indeed, my uncle, as you say.” She continued: <span class="pageNum" id="pb713">[<a href="#pb713">713</a>]</span>“He is, too, my uncle, this Okteondon is; for this reason you and I are brother and -sister. Very long ago he stole me from our lodge. Now dress yourself again; your garments -hang yonder where he hung them when he brought them back.” So the young man dressed -himself again in his own garments. Then his sister said: “Here are your bow and your -arrows.” The young man took them, for they indeed belonged to him. -</p> -<p>Thereupon the young woman said to her brother: “You and I must now return home. I -will lay down bark in strips, and on these you must step to conceal your tracks until -you reach the canoe; for you and I shall surely die if my husband should meet us before -we reach the canoe. They carried out faithfully this precautionary device for concealing -the brother’s footprints. When they reached the shore the brother pushed the canoe -into the water and then called out to the wild geese: “Come hither, my servants.” -When they arrived he continued: “You must go directly to the place where my racing -ground is.” Having said this, the brother and sister boarded the canoe, and the wild -geese began to propel it rapidly through the water, making the sounds <i lang="see">sŭʻ, sŭʻ, sŭʻ, sŭʻ</i> as they propelled it. Then the young man began to sing his song of triumph: “Now, -now, now, I am certain that I am on my way homeward.” Turning to the wild geese he -said: “Have courage<a href="#n463" id="n463src" class="noteRef">463</a>; be brave and do your duty, my servants.” -</p> -<p>After going some distance it seemed to the two that the canoe kept the same position, -although the wild geese were paddling with great vigor, making the sounds <i lang="see">sŭʻ, sŭʻ, sŭʻ, sŭʻ</i>. Turning her head, the young woman saw a fishhook attached to the end of the canoe, -and she saw also that her husband, who sat on the opposite shore, was steadily pulling -on the line, causing the canoe to move backward toward him. Taking up a stone hatchet -from the bottom of the canoe she struck the hook a blow which broke it. At this the -canoe again shot forward very swiftly, and they went a long distance, while the young -man kept saying: “Have courage, my servants. Exert yourselves to the best of your -power.” -</p> -<p>But in a very short time thereafter they again noticed that the canoe was seemingly -going backward, although the wild geese were still paddling with all their might. -Turning her head and looking back across the lake the sister saw her husband lying -prone on the shore, rapidly drinking up the water of the lake, and the canoe was now -moving swiftly toward him. His mouth was enormous and his belly was likewise of incredible -capacity. His whole body had swollen to huge proportions, owing to the floods of water -he was drinking. The canoe and its occupants were fast being drawn into his open mouth, -although the geese were paddling with all their might. -<span class="pageNum" id="pb714">[<a href="#pb714">714</a>]</span></p> -<p>When they drew quite near to the point where Sʻhagowenotʻha was lying the young man, -stringing his bow, made ready to shoot at the great, swollen body lying on the shore, -which was indeed stupendous in size. When within bowshot the young man, taking good -aim, sent an arrow with great force into the body, which caused it to give out a loud -sound, <i>b-uʼʻ!</i> as the waters burst forth through the wound. The outrush of the waters sent the canoe -flying back toward the shore whither it was bound. Then the young man vehemently urged -the wild geese to exert themselves in paddling the canoe onward, and finally he arrived -with his sister at the place whither they were bound—at the racing place of Sʻhagowenotʻha. -</p> -<p>When they arrived there he said: “Now, you wild <span class="corr" id="xd30e10273" title="Source: geeese">geese</span> shall be free henceforth. Sʻhagowenotʻha has made you his slaves and servants—an -act which was indeed, as you know, a great wrong. Now you are again free and independent. -It was not the intention of Sʻhoñgwadiĕñnuʼkdăʼon, our Creator, that anyone should -be a slave or a servant.<a href="#n464" id="n464src" class="noteRef">464</a> As is well known, it was his intention that every one and everything among the animals -and the birds and the fowl should be in all things independent and free. He did not -will that anyone should hold any being in bondage, even among the animal kingdom. -Now you must depart hence and go your ways. It shall continue to be your custom in -advancing across the earth to go to and fro in the form of a wedge. Thus you shall -be seen by those who shall be born hereafter howsoever long the earth may continue -its existence. This is all. So now depart, and when you go you must follow one another.” -Thereupon the wild geese started away in freedom. -</p> -<p>Then, turning to his sister, the brother said: “Now, let us depart hence.” Started -on their way, they went along slowly as they two traveled homeward. When night overtook -them they would encamp; and in the morning after breaking their fast they would resume -the journey. They camped for five nights before they reached their home. They were -unmolested on their journey by the sorcerers, who commonly infested the way on such -occasions. -</p> -<p>When they had reached their home the young man said to his sister: “Oh, my sister! -I do not know you, because, perhaps, I was so small when you went away. We have now -arrived at our home. I know now that Okteondon is your and my uncle. When I started -away from this place I followed the tracks of our uncle until they led me to the lake. -I verily believe that he was killed by the man with the great mouth. Now you and I -must love and respect one another, as we are brother and sister. I shall greatly respect -you, and you yourself must greatly respect me. Now I, myself, will go to hunt, and -you shall keep the camp.” The brother proved himself a great hunter, and they had -an abundance of meat for food in their camp. -</p> -<p>This is the length of the story. -<span class="pageNum" id="pb715">[<a href="#pb715">715</a>]</span></p> -</div> -</div> -<div id="s136" class="div2 section"><span class="pageNum">[<a href="#xd30e1802">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">136.</span> <span class="sc">Sʻhagoweʹnōtʻhăʼ, the Spirit of the Tides</span></h3> -</div> -<div class="divBody"> -<p class="first"><span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That (it is)</span></span> -<span class="intra"><span lang="see" class="top">ōʹnĕⁿʻdjiʻ</span> <span lang="en" class="bottom">ancient time-very</span></span> -<span class="intra"><span lang="see" class="top">hodiʹnoⁿʻsot</span> <span lang="en" class="bottom">their (<i>an.</i>)-lodge-stands</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yadadīwăʹdĕⁿʼ</span> <span lang="en" class="bottom">they-two-uncle (and), nephew</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿʻsăʼoñʹweʻ.</span> <span lang="en" class="bottom">it-lodge, large-(was).</span></span> -<span class="intra"><span lang="see" class="top">Neʼ ʹgwā<span></span></span> <span lang="en" class="bottom">That-yet (But)</span></span> -<span class="intra"><span lang="see" class="top">diiutʹgon</span> <span lang="en" class="bottom">always, (ever)</span></span> -<span class="intra"><span lang="see" class="top">hayăsʹʻnĕⁿʼ</span> <span lang="en" class="bottom">he (<i>an.</i>)-lay-supine</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjiʻ,</span> <span lang="en" class="bottom">he (<i>an.</i>)-ancient-one (was),</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diiuiʹwăʼ</span> <span lang="en" class="bottom">it-reason (was) </span></span> -<span class="intra"><span lang="see" class="top">neʼʹ hoʻ</span> <span lang="en" class="bottom">there (in that place)</span></span> -<span class="intra"><span lang="see" class="top">gäʹit</span> <span lang="en" class="bottom">it (<i>n.</i>)-tree-stands</span></span> -<span class="intra"><span lang="see" class="top">gaĕñdăsʹdĕñʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-tree-large-(was)</span></span> -<span class="intra"><span lang="see" class="top">okdeʹoñdoⁿʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-root-had-several</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hayăʼdăʼʹgeʻ,</span> <span lang="en" class="bottom">his-(<i>an.</i>)-body-on,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly-(verily)</span></span> -<span class="intra"><span lang="see" class="top">dăʼaʹoñʻ</span> <span lang="en" class="bottom">not it-able (be)</span></span> -<span class="intra"><span lang="see" class="top">wĕñʹdoⁿʻ</span> <span lang="en" class="bottom">ever (sometime)</span></span> -<span class="intra"><span lang="see" class="top">āatʹkĕⁿʻ.</span> <span lang="en" class="bottom">could he arise.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʼʹhoʻsʻhoñ</span> <span lang="en" class="bottom">There-only (alone)</span></span> -<span class="intra"><span lang="see" class="top">deʻhniʼʹdyoⁿʼ,</span> <span lang="en" class="bottom">two-they (<i>masc.</i>) abode<span class="corr" id="xd30e10502" title="Source: .">,</span></span></span> -<span class="intra"><span lang="see" class="top">oʼyonisʻheʼt.</span> <span lang="en" class="bottom">it-long-time-was.</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e10514" title="Source: Dyĕñgwăʻsʻhoñ">Dyĕñgwăʹsʻhoñ</span></span> <span lang="en" class="bottom">Suddenly-just</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjiʻ</span> <span lang="en" class="bottom">he (<i>an.</i>)-ancient one (was)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haoñwāʹdĕⁿʼ,</span> <span lang="en" class="bottom">his-nephew</span></span> -<span class="intra"><span lang="see" class="top">wooʻtʻhāʹhăs</span> <span lang="en" class="bottom">he-him-talked to</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">he it said</span></span> -<span class="intra"><span lang="see" class="top">“Hoñʹweʻ</span> <span lang="en" class="bottom">“Yonder (over there)</span></span> -<span class="intra"><span lang="see" class="top">hoʼʹse</span> <span lang="en" class="bottom">thither-thou-go</span></span> -<span class="intra"><span lang="see" class="top">heoñʹweʻ</span> <span lang="en" class="bottom">there-where</span></span> -<span class="intra"><span lang="see" class="top">tgayăʼsāʹoñnyoⁿʼ.</span> <span lang="en" class="bottom">there-it-one-tiered-many (logs) has.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">There</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻsyĕñʹtʻhoʼ</span> <span lang="en" class="bottom">wilt-thou-it-plant</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʻsăeʼʹdăʼ,</span> <span lang="en" class="bottom">it (<i>neut.</i>) bean,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and (that-too)</span></span> -<span class="intra"><span lang="see" class="top">onĕñʹoⁿʼ,</span> <span lang="en" class="bottom">it (<i>neut.</i>) corn,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">onyoⁿʻʹsăʼ-khoʻ.</span> <span lang="en" class="bottom">it-squash-and.</span></span> -<span class="intra"><span lang="see" class="top">Okăʼʹoⁿʻ</span> <span lang="en" class="bottom">It savory, delicious (is)</span></span> -<span class="intra"><span lang="see" class="top">neʹʻhoʻ,</span> <span lang="en" class="bottom">indeed (in fact),</span></span> -<span class="intra"><span lang="see" class="top">gaʹnyoʼ</span> <span lang="en" class="bottom">(if it-rules)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwadoñʹnĭʼ</span> <span lang="en" class="bottom">will it grow (will it-itself make)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwatchiʻsʻăʼ-khoʻ.</span> <span lang="en" class="bottom">will it itself ripen and.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (there)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʹhnik,</span> <span lang="en" class="bottom">will thou-I-it eat<span class="corr" id="xd30e10719" title="Source: .">,</span></span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻniʻnheʻʹgoʹoñk</span> <span lang="en" class="bottom">will thou-I-it use ever to live</span></span> -<span class="intra"><span lang="see" class="top">gaʹnyoʼ</span> <span lang="en" class="bottom">if (= <span class="corr" id="xd30e10742" title="Source: it-it">if-it</span> rules)</span></span> -<span class="intra"><span lang="see" class="top">gowāʹnĕⁿʻ</span> <span lang="en" class="bottom">much (great amount)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻsyĕñtʹʻhwakuʼ.”</span> <span lang="en" class="bottom">thou will it harvest (= unplant).”</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That (it was)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">he-it-said</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjiʻ.</span> <span lang="en" class="bottom">he-old-one (ancient one).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Deʼaonisʻheʼʹoñʼ</span> <span lang="en" class="bottom">Not-it-long-time-(was)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">he-it said </span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjiʻ,</span> <span lang="en" class="bottom">he (<i>an.</i>) ancient-one (was),</span></span> -<span class="intra"><span lang="see" class="top">“<span class="corr" id="xd30e10830" title="Source: Daʹ">Dāʹ</span></span> <span lang="en" class="bottom">“So (there)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hoʼseʹgoʻ</span> <span lang="en" class="bottom">thence do thou-it-fetch<span></span></span></span> -<span class="intra"><span lang="see" class="top">hoñʹweʻ</span> <span lang="en" class="bottom">(over there) yonder</span></span> -<span class="intra"><span lang="see" class="top">ganaⁿktāʹgoñ,</span> <span lang="en" class="bottom">it (<i>n.</i>)-bed-under,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gaʹyĕⁿʼ</span> <span lang="en" class="bottom">it-lies</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼăsʹʻhāʼ,</span> <span lang="en" class="bottom">it (<i>n.</i>) basket,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">igaāʼʹ</span> <span lang="en" class="bottom">it is-contained</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ganĕñʹgweⁿʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) seed-grain</span></span> -<span class="intra"><span lang="see" class="top">gayāʹsoⁿʻ.”</span> <span lang="en" class="bottom">one-it-has named.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (there)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgowā</span> <span lang="en" class="bottom">he (<i>an.</i>)-youth (= great child)</span></span> -<span class="intra"><span lang="see" class="top">waāʹgoʼ</span> <span lang="en" class="bottom">thence-he-it did fetch</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼăʻsäʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) basket</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʹ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāʹyĕñʼ</span> <span lang="en" class="bottom">did he-it lay</span></span> -<span class="intra"><span lang="see" class="top">heoñʹweʻ</span> <span lang="en" class="bottom">there-where</span></span> -<span class="intra"><span lang="see" class="top">hayăsʹʻhĕⁿʼ</span> <span lang="en" class="bottom">he (<i>an.</i>) lay supine</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjiʻ.</span> <span lang="en" class="bottom">he (<i>an.</i>) ancient one (was).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (There)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjiʻ</span> <span lang="en" class="bottom">he (<i>an.</i>) ancient-one (was)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">he-it-said</span></span> -<span class="intra"><span lang="see" class="top">“Hauʹʼ”,</span> <span lang="en" class="bottom">“Go to, “Come</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼăsʻhäʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) basket</span></span> -<span class="intra"><span lang="see" class="top">hoʼseʹgoʻ</span> <span lang="en" class="bottom">thence-do-thou-it fetch</span></span> -<span class="intra"><span lang="see" class="top">ganaⁿktaʹgoñ</span> <span lang="en" class="bottom">it (<i>n.</i>) couch-under</span></span> -<span class="intra"><span lang="see" class="top">niwăʼsʹʼā,</span> <span lang="en" class="bottom">so it-size-small (is),</span></span> -<span class="intra"><span lang="see" class="top">wăsʹʻhĕñʻ</span> <span lang="en" class="bottom">(it-hand-full) ten</span></span> -<span class="intra"><span lang="see" class="top">niʹyoñ.</span> <span lang="en" class="bottom">so-it-many (are).</span></span> -<span class="intra"><span lang="see" class="top">Dĕⁿ</span> <span lang="en" class="bottom">Wilt</span></span> -<span class="intra"><span lang="see" class="top">satʹwāʻhāʼ</span> <span lang="en" class="bottom">thou-self-it-gird with </span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼăsʹʻhäʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>) basket.</span></span> -<span class="intra"><span lang="see" class="top">Dewagadoĕñdjoñʹniʻ.”</span> <span lang="en" class="bottom">I-it-in-need-of-stand.”</span></span> -<span class="pageNum" id="pb716">[<a href="#pb716">716</a>]</span></p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (There)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">thus (there)</span></span> -<span class="intra"><span lang="see" class="top">naāʹyeʼ</span> <span lang="en" class="bottom">thus he-it did</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgowā.</span> <span lang="en" class="bottom">he (<i>an.</i>) youth (= great child).</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">haoⁿʻhaⁿʼ</span> <span lang="en" class="bottom">he (<i>an.</i>) alone, himself</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjiʻ</span> <span lang="en" class="bottom">he (<i>an.</i>) ancient one (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">găʼăsʻhäʹgoñ</span> <span lang="en" class="bottom">it (<i>n.</i>) basket-in</span></span> -<span class="intra"><span lang="see" class="top">heʹ</span> <span lang="en" class="bottom">thus (where)</span></span> -<span class="intra"><span lang="see" class="top">niʹyoñ</span> <span lang="en" class="bottom">so many it numbers</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">onĕñʹoⁿʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>) corn.</span></span> -<span class="intra"><span lang="see" class="top">Gagweʹgoⁿʻ</span> <span lang="en" class="bottom">It-entire (All),</span></span> -<span class="intra"><span lang="see" class="top">heʹ</span> <span lang="en" class="bottom">thus</span></span> -<span class="intra"><span lang="see" class="top">niʹyoñ</span> <span lang="en" class="bottom">so many it numbers<span></span></span></span> -<span class="intra"><span lang="see" class="top">waoñʹdäʻ;</span> <span lang="en" class="bottom">did he-it-put in</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿʻ</span> <span lang="en" class="bottom">it (<i>n.</i>) entire (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">thus (there)</span></span> -<span class="intra"><span lang="see" class="top">naaʹyeʼ</span> <span lang="en" class="bottom">so he-it did</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">wăsʹʻhĕñʻ</span> <span lang="en" class="bottom">it (<i>n.</i>) handful = ten</span></span> -<span class="intra"><span lang="see" class="top">niʹyoñʻ</span> <span lang="en" class="bottom">so many it numbers</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼăsʹʻhäʼ;</span> <span lang="en" class="bottom">it (<i>n.</i>) basket;</span></span> -<span class="intra"><span lang="see" class="top">oʻsaeʼʹdăʼ-khoʻ</span> <span lang="en" class="bottom">it (<i>n.</i>) bean-and</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waoñʹdäʻ,</span> <span lang="en" class="bottom">there he-it-put in,</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿʻ</span> <span lang="en" class="bottom">it (<i>n.</i>) entire</span></span> -<span class="intra"><span lang="see" class="top">waadyĕñnoʼkʹdĕⁿʼ.</span> <span lang="en" class="bottom">did-he his-task complete.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">he-it-said</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjiʻ,</span> <span lang="en" class="bottom">he (<i>an.</i>) ancient one (was),</span></span> -<span class="intra"><span lang="see" class="top">“Hauʹʼʹ,</span> <span lang="en" class="bottom">“Go to, “Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹñĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">heoñʹweʻ</span> <span lang="en" class="bottom">there-where</span></span> -<span class="intra"><span lang="see" class="top">tgayăʼsaʹoⁿʼ,</span> <span lang="en" class="bottom">there-one-clearings has made,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻcyĕñʹtʻhoʼ</span> <span lang="en" class="bottom">wilt thou-it plant</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿʻ.</span> <span lang="en" class="bottom">it (<i>n.</i>) entire (is).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So There,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">săaʻdĕñʹdĭʻ.”</span> <span lang="en" class="bottom">thou (do) start.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼgowā</span> <span lang="en" class="bottom">he (<i>an.</i>) youth (= great child)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">he-it said,</span></span> -<span class="intra"><span lang="see" class="top">“Nyoʻʹ<span class="corr" title="Not in source">.</span></span> <span lang="en" class="bottom">“So be it.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e11597" title="Source: gwāʻ">gwāʹ</span></span> <span lang="en" class="bottom">still, yet, too,</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgegeʹoñʼ</span> <span lang="en" class="bottom">will <span class="corr" id="xd30e11623" title="Not in source">(</span>shall<span class="corr" id="xd30e11625" title="Source: }">)</span> I it pile</span></span> -<span class="intra"><span lang="see" class="top">heoñweʻ</span> <span lang="en" class="bottom">there-where</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">syăsʹʻhĕⁿʼ,</span> <span lang="en" class="bottom">thou lying-supine (art),</span></span> -<span class="intra"><span lang="see" class="top">heʹ</span> <span lang="en" class="bottom">thus</span></span> -<span class="intra"><span lang="see" class="top">niʹyoñ</span> <span lang="en" class="bottom">so many it numbers</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">customarily</span></span> -<span class="intra"><span lang="see" class="top">desadoĕñdjoñʹnĭʻ.”</span> <span lang="en" class="bottom">thou-it-in need of, standest<span class="corr" title="Not in source">.</span></span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So There</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼgowā</span> <span lang="en" class="bottom">he (<i>an.</i>) youth (= great child)</span></span> -<span class="intra"><span lang="see" class="top">waoʼsaiʹeⁿʻ.</span> <span lang="en" class="bottom">did he-hasten.</span></span> -<span class="intra"><span lang="see" class="top">Neʻhoʻ</span> <span lang="en" class="bottom">There</span></span> -<span class="intra"><span lang="see" class="top">waaksaiʹĕñʼ</span> <span lang="en" class="bottom">did-he-it-dish lay</span></span> -<span class="intra"><span lang="see" class="top">găʹsnĕⁿʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) bark</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gakʹsăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) dish (bowl),</span></span> -<span class="intra"><span lang="see" class="top">ononʹdäʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) hominy</span></span> -<span class="intra"><span lang="see" class="top">igāʼʹ,</span> <span lang="en" class="bottom">it-contained (is),</span></span> -<span class="intra"><span lang="see" class="top">gadjisdoñiăʼsʻhäʻ-khoʻ,</span> <span lang="en" class="bottom">it (<i>n.</i>) fire poker-and,</span></span> -<span class="intra"><span lang="see" class="top">gaganʹiăʼsʻhäʼ-khoʻ,</span> <span lang="en" class="bottom">it (<i>n.</i>)-knife-and,</span></span> -<span class="intra"><span lang="see" class="top">oäʻkwăʼ-ʹkhoʻ</span> <span lang="en" class="bottom">it (<i>n.</i>) bread-and</span></span> -<span class="intra"><span lang="see" class="top">gagaisdĕⁿʹdoⁿʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-corn-hulled-by-boiling.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Gaʹnioʼ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">waadiĕñnuʹʼkdĕⁿʼ</span> <span lang="en" class="bottom">did he-his task complete</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">he-it said</span></span> -<span class="intra"><span lang="see" class="top">“Gnoʼʹsĕⁿ,</span> <span lang="en" class="bottom">“Oh, uncle, “Oh, mother’s brother,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgiĕñtʻʹhwăʻsăʼ</span> <span lang="en" class="bottom">shall I-it-(to) plant go</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ<span></span></span> <span lang="en" class="bottom">there-where</span></span> -<span class="intra"><span lang="see" class="top">tgayăʼʹsaoⁿʼ.”</span> <span lang="en" class="bottom">there it-one-clearings has made.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waaʻdĕñʹdĭʼ.</span> <span lang="en" class="bottom">did-he (<i>an.</i>) start.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Wăʼhāʹioⁿʼ</span> <span lang="en" class="bottom">There he arrived</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there-where</span></span> -<span class="intra"><span lang="see" class="top">tgayăʼʹsaoⁿʼ,</span> <span lang="en" class="bottom">there one-it-made-clearings,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ<span></span></span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">wooioʼʹdĕⁿʹ.</span> <span lang="en" class="bottom">did-he-it-work.</span></span> -<span class="intra"><span lang="see" class="top">Waaeoʼdōʹgoʼ,</span> <span lang="en" class="bottom">Did he-it-weeds-remove,</span></span> -<span class="intra"><span lang="see" class="top">waaeʻdawĕñʹieʼ-khoʻ.</span> <span lang="en" class="bottom">did he-it-earth-stir up-and.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="pageNum" id="pb717">[<a href="#pb717">717</a>]</span> -<span class="intra"><span lang="see" class="top">waayĕñʹtʻhoʼ</span> <span lang="en" class="bottom">did he-it-plant</span></span> -<span class="intra"><span lang="see" class="top">toʻkaʼʹăʻ</span> <span lang="en" class="bottom">numbering few, few</span></span> -<span class="intra"><span lang="see" class="top">niʹ</span> <span lang="en" class="bottom">so many</span></span> -<span class="intra"><span lang="see" class="top">ganăʼgĕⁿsʹʻhäge.</span> <span lang="en" class="bottom">it (<i>n.</i>)-hills-number.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">diĕñgwăsʹʻhoñ</span> <span lang="en" class="bottom">all at once, suddenly</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-heard</span></span> -<span class="intra"><span lang="see" class="top">daʻhadĕñnōʹdĕⁿʼ</span> <span lang="en" class="bottom">thence he his song-uttered</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʹʼsĕⁿʻ.</span> <span lang="en" class="bottom">he-him-uncle. (mother’s brother). (is)</span></span> -<span class="intra"><span lang="see" class="top">Gaĕñnagoñʹwăʻ</span> <span lang="en" class="bottom">It (<i>n.</i>) song-in</span></span> -<span class="intra"><span lang="see" class="top">hotʻhyuʹwi,</span> <span lang="en" class="bottom">he-it-tells,</span></span> -<span class="intra"><span lang="see" class="top">hāʹdoⁿʻ<span class="corr" id="xd30e12092" title="Source: ·">,</span></span> <span lang="en" class="bottom">he-it-says, repeatedly</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ,</span> <span lang="en" class="bottom">“Now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʹ</span> <span lang="en" class="bottom">I-it think</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʼgatʹkĕⁿʻ,</span> <span lang="en" class="bottom">did I-myself-raise up,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ.”</span> <span lang="en" class="bottom">certainly.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">certainly, (of course)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼgōʹwa</span> <span lang="en" class="bottom">he (<i>an.</i>) child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">saaʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">again-he-departed, (= went home)</span></span> -<span class="intra"><span lang="see" class="top">waadiănōʹäd.</span> <span lang="en" class="bottom">did-he-his-pace-hasten.</span></span> -<span class="intra"><span lang="see" class="top">Wăʼdjiʹăʻ</span> <span lang="en" class="bottom">(While-small) In a short time</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">saaʹyoⁿʼ</span> <span lang="en" class="bottom">again-he-returned</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there-where</span></span> -<span class="intra"><span lang="see" class="top">tʻhodinoⁿʹʻsot.</span> <span lang="en" class="bottom">there-they (<i>an.</i>)-it lodges stands.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwa</span> <span lang="en" class="bottom">he (<i>an.</i>) child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">wooyeʹnāʼ</span> <span lang="en" class="bottom">did he-him-seize</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿʻ</span> <span lang="en" class="bottom">he-him-uncle (= mother’s brother) (is).</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he-it say.</span></span> -<span class="intra"><span lang="see" class="top">khoʻ,</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">“Ānăʼawĕñʻʹ</span> <span lang="en" class="bottom">“What it happened</span></span> -<span class="intra"><span lang="see" class="top">haknoʼʹsĕⁿʻ?”</span> <span lang="en" class="bottom">he-me-uncle (= mother’s brother) (is)?”</span></span> -<span class="intra"><span lang="see" class="top">Daāiʻwăʼsäʹkoʼ</span> <span lang="en" class="bottom">Thence he-it replied</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjiʻ</span> <span lang="en" class="bottom">he-ancient-one (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʼkhăʼdatʹʻhĕⁿʻ</span> <span lang="en" class="bottom">“Did my throat become dry</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">oiʻʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) reason (is)</span></span> -<span class="intra"><span lang="see" class="top">oʼgadĕñnōʹdĕⁿʼ.”</span> <span lang="en" class="bottom">did I song-utter, sing.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwa</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now (then)</span></span> -<span class="intra"><span lang="see" class="top">hoʼgeʹgoʼ</span> <span lang="en" class="bottom">thence I-it (<i>n.</i>) fetch</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʻneʹgănos.</span> <span lang="en" class="bottom">it (<i>n.</i>) water.</span></span> -<span class="intra"><span lang="see" class="top">Hauʼʹ,</span> <span lang="en" class="bottom">Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">sneʹgihă.”</span> <span lang="en" class="bottom">thou-it (<i>n.</i>)-liquid drink (do).”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Gaʹnioʼ</span> <span lang="en" class="bottom">As soon as (= it-it-rules)</span></span> -<span class="intra"><span lang="see" class="top">waaʻneʹgihăʼ</span> <span lang="en" class="bottom">did he-it-liquid-drink</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjiʻ</span> <span lang="en" class="bottom">he-ancient-one (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">certainly (of course)</span></span> -<span class="intra"><span lang="see" class="top">saādyăsʹʻhĕñʼ.</span> <span lang="en" class="bottom">again he-self-laid supine.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwa</span> <span lang="en" class="bottom">he-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he-it say,</span></span> -<span class="intra"><span lang="see" class="top">“Gnoʼʹsĕñʻ,</span> <span lang="en" class="bottom">“My uncle, “Oh, my uncle,</span></span> -<span class="intra"><span lang="see" class="top">hauʼʹ</span> <span lang="en" class="bottom">Come</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿsadyeʹĕⁿk-sʻhoñ</span> <span lang="en" class="bottom">shall-you quiet-just keep</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻsyasʹʻhĕñdăʼk.”</span> <span lang="en" class="bottom">shall you-supine keep-lying.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjiʻ</span> <span lang="en" class="bottom">he (<i>an.</i>) ancient one (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he-it say,</span></span> -<span class="intra"><span lang="see" class="top">“Giwāʹdĕⁿʼ,</span> <span lang="en" class="bottom">“Oh, my nephew,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">hoñsāʹseʻ</span> <span lang="en" class="bottom">thither again go thou</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tgayăʼʹsaoⁿʼ</span> <span lang="en" class="bottom">there one-it (<i>n.</i>)-clearings-made</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻsyĕñʹtʻhoʼ</span> <span lang="en" class="bottom">shalt thou-it-plant</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">onĕñʹoⁿʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-corn.</span></span> -<span class="intra"><span lang="see" class="top">Tĕⁿʼʹĕⁿʻ</span> <span lang="en" class="bottom">Not (it is)</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿsgoñʹwăʻ</span> <span lang="en" class="bottom">it (<i>n.</i>) lodge-in</span></span> -<span class="intra"><span lang="see" class="top">deʼsgaʹyĕⁿʼ,</span> <span lang="en" class="bottom">at all again it-lies (is),</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿʻ</span> <span lang="en" class="bottom">it (<i>n.</i>) all (= it-(<i>n.</i>) entire)</span></span> -<span class="intra"><span lang="see" class="top">oʼgāʹit</span> <span lang="en" class="bottom">did-it-spill out</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ;</span> <span lang="en" class="bottom">certainly;</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿʻ</span> <span lang="en" class="bottom">it (<i>n.</i>)-all (= it-(<i>n.</i>) entire)</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿtcʹhek.</span> <span lang="en" class="bottom">shalt thou it-gather up.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">djaʹgoⁿʻ</span> <span lang="en" class="bottom">do thou (be) brave = hurry up</span></span> -<span class="intra"><span lang="see" class="top">diqʹ.”</span> <span lang="en" class="bottom">moreover.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Gaʹnioʼ</span> <span lang="en" class="bottom">As soon as (it-it-rules)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwa</span> <span lang="en" class="bottom">he (<i>an.</i>) child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿʻ</span> <span lang="en" class="bottom">it (<i>n.</i>)-all (= it (<i>n.</i>) entire<span class="corr" id="xd30e12810" title="Not in source">)</span></span></span> -<span class="intra"><span lang="see" class="top">săasʹʼăʻt</span> <span lang="en" class="bottom">again he-it-finished</span></span> -<span class="intra"><span lang="see" class="top">saasnoⁿʹkwĕñs</span> <span lang="en" class="bottom">again he-it-gathered up</span></span> -<span class="pageNum" id="pb718">[<a href="#pb718">718</a>]</span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oaāʼʹgeʻ</span> <span lang="en" class="bottom">it (<i>n.</i>) path-on</span></span> -<span class="intra"><span lang="see" class="top">oʼgāʹit</span> <span lang="en" class="bottom">did-it-spill out</span></span> -<span class="intra"><span lang="see" class="top">tchisʻhădăkʹheʼ</span> <span lang="en" class="bottom">as again he ran (homeward)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">onĕñʹoⁿʼ.</span> <span lang="en" class="bottom">it-(<i>n.</i>) corn<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e12882" title="Source: so">So</span> (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">sāāyĕñtʻhoʹʻsăʼ.</span> <span lang="en" class="bottom">again he-it to-plant went.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again (once more)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">tʻhoʹhăʻ</span> <span lang="en" class="bottom">nearly (close by)</span></span> -<span class="intra"><span lang="see" class="top">hĕñoⁿsʹʼăʻt</span> <span lang="en" class="bottom">will he-it complete (finish)</span></span> -<span class="intra"><span lang="see" class="top">aāyĕñtʹʻhoʼ</span> <span lang="en" class="bottom">would he-it-plant</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-hears (= is hearing)</span></span> -<span class="intra"><span lang="see" class="top">daādĕñnōʹdĕⁿʼ</span> <span lang="en" class="bottom">thence he-his song uttered</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿʻ,</span> <span lang="en" class="bottom">he-him-uncle of (is),</span></span> -<span class="intra"><span lang="see" class="top">hādoⁿʼʼ<span class="corr" id="xd30e12997" title="Source: .">,</span></span> <span lang="en" class="bottom">he kept saying,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ,</span> <span lang="en" class="bottom">“Now (then),</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹ</span> <span lang="en" class="bottom">I think</span></span> -<span class="intra"><span lang="see" class="top">oʼgatʹkĕⁿʻ.</span> <span lang="en" class="bottom">did I-self-raise (= I arose).</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ.”</span> <span lang="en" class="bottom">certainly.” indeed.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (Then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwa</span> <span lang="en" class="bottom">he (<i>an.</i>) child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">certainly</span></span> -<span class="intra"><span lang="see" class="top">hăʼdoñsāĕⁿʻʹdāt</span> <span lang="en" class="bottom">thence again he ran</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">tʻhodinoⁿʻsăgāʹioⁿʻ.</span> <span lang="en" class="bottom">there their (<i>masc.</i>) lodge old (is) (ancient).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dyĕñgwăʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly, all at once,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hăʼdewăsĕñʹnoⁿ</span> <span lang="en" class="bottom">just it-half way, middle-(was)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">wăʼhadākʹheʼ</span> <span lang="en" class="bottom">thither he running went</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly indeed</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">wăʼotʹkāeʻ</span> <span lang="en" class="bottom">did-it-make a sound, noise</span></span> -<span class="intra"><span lang="see" class="top">otkāeʼʹnī</span> <span lang="en" class="bottom">it makes sound loud</span></span> -<span class="intra"><span lang="see" class="top">“băʼʹ,”</span> <span lang="en" class="bottom">“băʼʹ,”</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diioīʹwăʼ</span> <span lang="en" class="bottom">there it-it caused</span></span> -<span class="intra"><span lang="see" class="top">oʼdwadektēʹnyăʼk</span> <span lang="en" class="bottom">did-it (<i>n.</i>) root break</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">heʹʼoñweʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">hayăsʹʻhĕⁿʼ</span> <span lang="en" class="bottom">he (<i>an.</i>) lay supine</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ.</span> <span lang="en" class="bottom">he-him-uncle. (his)</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hoñsaāʹyoⁿʼ</span> <span lang="en" class="bottom">there again he-did arrived</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">tʻhodinoⁿʻʹsot</span> <span lang="en" class="bottom">there it-them-lodge<span></span> stood</span></span> -<span class="intra"><span lang="see" class="top">tĕⁿʼʹĕⁿʻ</span> <span lang="en" class="bottom">not</span></span> -<span class="intra"><span lang="see" class="top">deʼsʻhĕⁿʼʹdyoⁿʼ</span> <span lang="en" class="bottom">at all again he abides (at home)</span></span> -<span class="intra"><span lang="see" class="top">noōnoʼʹsĕⁿ,</span> <span lang="en" class="bottom">the-his-uncle (mother’s brother),</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">deʼsgatgăʼʹhoʻ.</span> <span lang="en" class="bottom">not at all again anywhere.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwa</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">waoʹʻsĕⁿs;</span> <span lang="en" class="bottom">did it-him-grieve;</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wāʹēʼ</span> <span lang="en" class="bottom">did he-it-think</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">probably</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwagidĕñsʹtʻheʼt,</span> <span lang="en" class="bottom">will-it-me to be poor-cause,</span></span> -<span class="intra"><span lang="see" class="top">awĕñdoñʹnyăʼt-khoʻ</span> <span lang="en" class="bottom">it-it-lonely has made and</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼwāʹdoⁿʼʼ</span> <span lang="en" class="bottom">it became</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diioīʹwăʼ</span> <span lang="en" class="bottom">there it-it caused</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">deʼsgatgăʼʹhoʻ</span> <span lang="en" class="bottom">at all again anywhere</span></span> -<span class="intra"><span lang="see" class="top">noōnoʼʹsĕⁿʻ.</span> <span lang="en" class="bottom">the-he-him uncle (mother’s brother).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">waăsʹdāĕñʼ</span> <span lang="en" class="bottom">he (<i>an.</i>) wept</span></span> -<span class="intra"><span lang="see" class="top">hoʼnigoⁿähetʹgĕⁿʼs-khoʻ</span> <span lang="en" class="bottom">it-him-mind-grieves and</span></span> -<span class="intra"><span lang="see" class="top">oʼyoʹnisʻheʼt.</span> <span lang="en" class="bottom">it-it-to last caused.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (there)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wāĕñniʹʻhĕⁿʼ</span> <span lang="en" class="bottom">did he-it-cease</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">hasdāʹʻhăʼ</span> <span lang="en" class="bottom">he was weeping</span></span> -<span class="intra"><span lang="see" class="top">hoʼnigoⁿähetʹgĕⁿʼs-khoʻ</span> <span lang="en" class="bottom">it-him-mind-grieves-and,</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿsăkdăʹdieʼs.</span> <span lang="en" class="bottom">it (<i>n.</i>) lodge beside (here and there).</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">hoñsaāʹyoⁿʼ</span> <span lang="en" class="bottom">thither again he entered</span></span> -<span class="pageNum" id="pb719">[<a href="#pb719">719</a>]</span> -<span class="intra"><span lang="see" class="top">ganoⁿsăʹgoñ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e13609" title="Source: t">it</span> (<i>n.</i>) lodge-in</span></span> -<span class="intra"><span lang="see" class="top">waĕñnoⁿdoñʹnyoⁿʼ-khoʻ</span> <span lang="en" class="bottom">did he think repeatedly-and</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">nionăkdōʹdĕⁿʻ.</span> <span lang="en" class="bottom">such-his-situation-kind of (was).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (there)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">doñdāăyăʹgĕⁿʼt</span> <span lang="en" class="bottom">thence he came forth</span></span> -<span class="intra"><span lang="see" class="top">wāēʹʼq</span> <span lang="en" class="bottom">did he-it-think</span></span> -<span class="intra"><span lang="see" class="top">gatgatʹʻhoʻ</span> <span lang="en" class="bottom">let me look</span></span> -<span class="intra"><span lang="see" class="top">kāʹweʻ</span> <span lang="en" class="bottom">whither</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">probably</span></span> -<span class="intra"><span lang="see" class="top">heāwēʹnoñ</span> <span lang="en" class="bottom">thither he has gone</span></span> -<span class="intra"><span lang="see" class="top">noōnoʼʹsĕⁿʻ.</span> <span lang="en" class="bottom">the he-him-uncle (is).</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹĕʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhādawĕñʹnyeʼ</span> <span lang="en" class="bottom">did he-self-move from place to place</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿsăkdăʹdyeʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)—lodge beside (around)</span></span> -<span class="intra"><span lang="see" class="top">hokdoñʹdyeʼ</span> <span lang="en" class="bottom">he-it-looked-closely along</span></span> -<span class="intra"><span lang="see" class="top">adeyĕñnoñʹniʼʹgeʻ,</span> <span lang="en" class="bottom">a way careful-in,</span></span> -<span class="intra"><span lang="see" class="top">heʹʻheʼ</span> <span lang="en" class="bottom">he-it-thought</span></span> -<span class="intra"><span lang="see" class="top">adiʼʹgwă</span> <span lang="en" class="bottom">possibly</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">probably</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">hayanāĕñʹnyoⁿʼ</span> <span lang="en" class="bottom">he-track-appeared-successively</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿʻ.</span> <span lang="en" class="bottom">he-him uncle (is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dyĕñgwăʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly all at once</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wāaʹgĕⁿʼ</span> <span lang="en" class="bottom">did-he-it-see</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">heodakhēʹnoñ,</span> <span lang="en" class="bottom">thither he running-has gone,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">niyoʻcyosʹtoⁿ</span> <span lang="en" class="bottom">such it-it-deep-has gone (his tracks)</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">heodăkhēʹnoñ.</span> <span lang="en" class="bottom">thither he running-has gone.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ</span> <span lang="en" class="bottom">did he-it-see</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">hegääʻgwĕⁿʼsʹgwā</span> <span lang="en" class="bottom">thither-it (<i>n.</i>) Sunsets towards</span></span> -<span class="intra"><span lang="see" class="top">heodăkhēʹnoñ</span> <span lang="en" class="bottom">thither he running-has gone<span></span></span></span> -<span class="intra"><span lang="see" class="top">noōnoʼʹsĕⁿʻ.</span> <span lang="en" class="bottom">the-he-him-uncle.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwa</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Niʹyoʻ.</span> <span lang="en" class="bottom">“So be it.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">hĕñʹgeʼ</span> <span lang="en" class="bottom">thither will-I go</span></span> -<span class="intra"><span lang="see" class="top">nĕñʹ</span> <span lang="en" class="bottom">this one</span></span> -<span class="intra"><span lang="see" class="top">iʼʹăʻ</span> <span lang="en" class="bottom">I (myself)</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">heawēʹnoñ</span> <span lang="en" class="bottom">thither he-has-gone</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haknoʼʹsĕⁿʻ.</span> <span lang="en" class="bottom">he-me-uncle.</span></span> -<span class="intra"><span lang="see" class="top">Ĕⁿeyanĕñʹauñʼ</span> <span lang="en" class="bottom">Will-I-him-track take along</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haknoʼʹseⁿʻ.”</span> <span lang="en" class="bottom">he-me-uncle (is).”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwa</span> <span lang="en" class="bottom">he (<i>an.</i>) child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼhāʹgoʼ</span> <span lang="en" class="bottom">did-he-it get</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʼĕñʹnŏⁿʼ</span> <span lang="en" class="bottom">his-bow</span></span> -<span class="intra"><span lang="see" class="top">găʼnoⁿʹ-khoʻ,</span> <span lang="en" class="bottom">it (<i>n.</i>) arrow-and,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wooyanĕñʹauñʼ</span> <span lang="en" class="bottom">did-he-him-track take along</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹ</span> <span lang="en" class="bottom">he-him-uncle</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʻ;</span> <span lang="en" class="bottom">(mother’s brother);</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waaʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">did he depart</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhĕⁿʻʹdāt,</span> <span lang="en" class="bottom">did he-run,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wooyanĕñʹauñʼ.</span> <span lang="en" class="bottom">did-he-him-track take along.</span></span> -<span class="intra"><span lang="see" class="top">Gaʻhădăgoñʹsʻhoñʼ</span> <span lang="en" class="bottom">It (<i>n.</i>) forest-in-only</span></span> -<span class="intra"><span lang="see" class="top">hădakheʼʹsʻhoñ</span> <span lang="en" class="bottom">he running only goes</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʹ</span> <span lang="en" class="bottom">three</span></span> -<span class="intra"><span lang="see" class="top">năʼōʹdăʼ</span> <span lang="en" class="bottom">so many it-night-passed</span></span> -<span class="intra"><span lang="see" class="top">oʹnēⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">waāʹyoⁿʼ</span> <span lang="en" class="bottom">did he arrive</span></span> -<span class="intra"><span lang="see" class="top">ganyodāʹeʼ,</span> <span lang="en" class="bottom">it (<i>n.</i>) lake-stood out</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">indeed</span></span> -<span class="intra"><span lang="see" class="top">heʻʹhodyāʹnoʼk</span> <span lang="en" class="bottom">there-his-trail ended</span></span> -<span class="intra"><span lang="see" class="top">noonoʼʹsĕⁿʻ,</span> <span lang="en" class="bottom">the he-him-uncle,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">wooĕⁿʼʹheʼt</span> <span lang="en" class="bottom">did he stop</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhatgăʹdoⁿʻ-khoʻ.</span> <span lang="en" class="bottom">did he look around and.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhāʹdăʼt</span> <span lang="en" class="bottom">did he stand still</span></span> -<span class="intra"><span lang="see" class="top">ganyadākʹdăʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>) lake beside.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻhoʹʻ-sʻhoñʹ</span> <span lang="en" class="bottom">there (where)- just, only</span></span> -<span class="intra"><span lang="see" class="top">hadāʹdieʼs</span> <span lang="en" class="bottom">he stood in different places</span></span> -<span class="intra"><span lang="see" class="top">dyĕñgwăʻʹsʻhoñ</span> <span lang="en" class="bottom">suddenly just, all at once</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ</span> <span lang="en" class="bottom">did he-it-see</span></span> -<span class="pageNum" id="pb720">[<a href="#pb720">720</a>]</span> -<span class="intra"><span lang="see" class="top">weʹĕⁿʻ</span> <span lang="en" class="bottom">far away</span></span> -<span class="intra"><span lang="see" class="top">dăgagăweʼʹ</span> <span lang="en" class="bottom">there it (<i>n.</i>)-paddled</span></span> -<span class="intra"><span lang="see" class="top">gaʻhoñʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) canoe</span></span> -<span class="intra"><span lang="see" class="top">oʻstoäʹdieʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>) swift went.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">dosgĕⁿʹhăgwă</span> <span lang="en" class="bottom">nearby-towards</span></span> -<span class="intra"><span lang="see" class="top">dyēñgwăʻʹ</span> <span lang="en" class="bottom">suddenly</span></span> -<span class="intra"><span lang="see" class="top">siʹ</span> <span lang="en" class="bottom">lo!</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">dăʼnoⁿʻdăkʹheʼ,</span> <span lang="en" class="bottom">hither-he-aboard-was coming,</span></span> -<span class="intra"><span lang="see" class="top">siʹ</span> <span lang="en" class="bottom">lo!</span></span> -<span class="intra"><span lang="see" class="top">niyōʹweʼ</span> <span lang="en" class="bottom">so it distant (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">daăʼdīʹheʼt.</span> <span lang="en" class="bottom">there did-he-stop.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now then</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwa</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">wāatgatʹʻhoʼ</span> <span lang="en" class="bottom">did he look</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ-khoʻ</span> <span lang="en" class="bottom">did-he-see-and</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">gaʻhoñwăkdăʹdieʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) canoe beside along</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (where)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñgākʹ</span> <span lang="en" class="bottom">goose (geese)</span></span> -<span class="intra"><span lang="see" class="top">wadiyăʼdănīʹyoñt,</span> <span lang="en" class="bottom">they (<i>f.</i>) gender-body-attached,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yēʹiʼ</span> <span lang="en" class="bottom">six</span></span> -<span class="intra"><span lang="see" class="top">niwäñʹnandī</span> <span lang="en" class="bottom">so they many (<i>n.</i>) number</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñgākʹ</span> <span lang="en" class="bottom">geese</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">sgagäʹdi,</span> <span lang="en" class="bottom">one-it side,</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwā</span> <span lang="en" class="bottom">other side</span></span> -<span class="intra"><span lang="see" class="top">yeʹiʼ-khoʻ</span> <span lang="en" class="bottom">six-and</span></span> -<span class="intra"><span lang="see" class="top">niwäñʹnandī</span> <span lang="en" class="bottom">so they many (<i>n.</i>) number</span></span> -<span class="intra"><span lang="see" class="top">wadiyăʼdănīʹyoñt.</span> <span lang="en" class="bottom">they (<i>f.</i>) gender-body attached.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwa</span> <span lang="en" class="bottom">he (<i>an.</i>) child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgweʻ</span> <span lang="en" class="bottom">he (<i>an.</i>) human being</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ,</span> <span lang="en" class="bottom">did-he-it say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">indeed</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿswadekhwiʻsākʹhăʼ</span> <span lang="en" class="bottom">will you-self-food-to seek go</span></span> -<span class="intra"><span lang="see" class="top">agesʻhenĕⁿʼʹsʻhoⁿʼ.”</span> <span lang="en" class="bottom">my-servants-severally.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So then</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñgākʹ</span> <span lang="en" class="bottom">geese</span></span> -<span class="intra"><span lang="see" class="top">wăʼdwādīʹdĕⁿʼ,</span> <span lang="en" class="bottom">did they (<i>n.</i>) fly up,</span></span> -<span class="intra"><span lang="see" class="top">“Stūmʻ”</span> <span lang="en" class="bottom">“Stumʻ”</span></span> -<span class="intra"><span lang="see" class="top">oʼgiʹ.</span> <span lang="en" class="bottom">it (<i>n.</i>) sounded.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>) child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼhoʻʹsʻhoñ</span> <span lang="en" class="bottom">there (where) just</span></span> -<span class="intra"><span lang="see" class="top">īʹyadʻ<span id="xd30e14893"></span></span> <span lang="en" class="bottom">he-stood</span></span> -<span class="intra"><span lang="see" class="top">tʻhīodieĕⁿʻʹsʻhoñ.</span> <span lang="en" class="bottom">just-he-remained quiet-only.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʻhoñʹwăgoñ</span> <span lang="en" class="bottom">it (<i>n.</i>) canoe-in</span></span> -<span class="intra"><span lang="see" class="top">hăʼʹnonʻ</span> <span lang="en" class="bottom">he (<i>an.</i>)-was in</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ:</span> <span lang="en" class="bottom">did-he-it say:</span></span> -<span class="intra"><span lang="see" class="top">“Gādjiʻʹ,</span> <span lang="en" class="bottom">“Do thou come hither,</span></span> -<span class="intra"><span lang="see" class="top">dediadĕⁿʻnondäʼ.”</span> <span lang="en" class="bottom">thou-I-brothers (are).”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>) child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">nioʻʹ.”</span> <span lang="en" class="bottom">so be it.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">waaʻʹdĕñdīʼ</span> <span lang="en" class="bottom">did he-start</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">wāʹeʼ</span> <span lang="en" class="bottom">thither-did-he-go</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tgăʻhoñwāʹiĕⁿʼ,</span> <span lang="en" class="bottom">there it (<i>n.</i>) canoe was lying,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">itʻhädʹ</span> <span lang="en" class="bottom">there-he-was in</span></span> -<span class="intra"><span lang="see" class="top">nōñʹgweʻ.</span> <span lang="en" class="bottom">the he-human being.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hĕñʹgweʻ</span> <span lang="en" class="bottom">he (<i>an.</i>)-human being</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñ,</span> <span lang="en" class="bottom">did he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Niāʹwĕⁿ,</span> <span lang="en" class="bottom">“May it happen</span></span> -<span class="intra"><span lang="see" class="top">askĕñʹnoⁿʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-peaceful (and in health) is</span></span> -<span class="intra"><span lang="see" class="top">tʻhiʹsonʻheʼ.</span> <span lang="en" class="bottom">so-thou-livest.</span></span> -<span class="intra"><span lang="see" class="top">Isʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e15145" title="Source: thou">Thou</span></span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">iānoʼʹsĕⁿʻ</span> <span lang="en" class="bottom">he-the uncle (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Okteʹoñdoⁿʼ.</span> <span lang="en" class="bottom">Okteondon.</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">haeʼʹgwăʻ</span> <span lang="en" class="bottom">also, at the same time</span></span> -<span class="intra"><span lang="see" class="top">hāknoʼʹsĕⁿʻ.</span> <span lang="en" class="bottom">he-me-uncle (mother’s brother) (is)<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">so (then)</span></span> -<span class="intra"><span lang="see" class="top">niāʹwĕⁿʻ</span> <span lang="en" class="bottom">may-it-happen</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e15226" title="Source: We">we</span></span></span> -<span class="intra"><span lang="see" class="top">dediadĕⁿnoñʹdeʼ</span> <span lang="en" class="bottom">both-thou-I-brothers (are)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕnʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼdidiadădēʹgĕⁿʼ.</span> <span lang="en" class="bottom">did-thou-I-self-see (see one the other).</span></span> -<span class="intra"><span lang="see" class="top">Dōʹgĕⁿs-khoʹʻ</span> <span lang="en" class="bottom">It-true-and (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">as a matter of fact</span></span> -<span class="intra"><span lang="see" class="top">dedjidiadieʹĕⁿʻ;</span> <span lang="en" class="bottom">both-thou-I-self-resemble;</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="pageNum" id="pb721">[<a href="#pb721">721</a>]</span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdedinĕñʹies.</span> <span lang="en" class="bottom">equal-both-thou-I-stature-long (is).</span></span> -<span class="intra"><span lang="see" class="top">Siʹ</span> <span lang="en" class="bottom">Behold,</span></span> -<span class="intra"><span lang="see" class="top">niʻhāʹăʻ</span> <span lang="en" class="bottom">is it not better</span></span> -<span class="intra"><span lang="see" class="top">diadenäⁿʼʹgeäd,</span> <span lang="en" class="bottom">(let)-thou-I-it-test,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">niwakʼnigoⁿoʼʹdĕñ.</span> <span lang="en" class="bottom">such-my-mind-kind of (is).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">naʹeʻ</span> <span lang="en" class="bottom">verily, truly,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dōʹgĕⁿs</span> <span lang="en" class="bottom">(it is) true, certain</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">tcikāʹtoⁿ</span> <span lang="en" class="bottom">as-I-it-have-kept-saying</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">oñgiăʼäⁿʹnoⁿʼ</span> <span lang="en" class="bottom">thy-my-bow(s)</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdeʹioʼdäñ</span> <span lang="en" class="bottom">alike-both-it (<i>n.</i>)-in-form (are)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">oñgiăʼʹnoⁿʼ</span> <span lang="en" class="bottom">thy-my-arrow(s)</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdeʹioʼdäñ</span> <span lang="en" class="bottom">alike-both-it (<i>n.</i>)-in-form (are)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdeʹioñs</span> <span lang="en" class="bottom">equal-both-it (<i>n.</i>)-in length (are)</span></span> -<span class="intra"><span lang="see" class="top">siʹ</span> <span lang="en" class="bottom">lo,</span></span> -<span class="intra"><span lang="see" class="top">niʻhāʹăʻ.”</span> <span lang="en" class="bottom">so-is-it-not better.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nōñʹgweʻ</span> <span lang="en" class="bottom">the-human being (= man)</span></span> -<span class="intra"><span lang="see" class="top">waādăʻʹgoʼ</span> <span lang="en" class="bottom">did-he-it-take out</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʻhoñʹwăgoñ</span> <span lang="en" class="bottom">it (<i>n.</i>) canoe-in</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wăʼäñʹnoⁿʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) bow</span></span> -<span class="intra"><span lang="see" class="top">găʼʹnoⁿʼ-khoʻ.</span> <span lang="en" class="bottom">it (<i>n.</i>) arrow-and.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">oʼtiāäñnoñgäñʹis;</span> <span lang="en" class="bottom">did-thou-I-bow(s)-compare (bring together)</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdeʹioʼdäñ</span> <span lang="en" class="bottom">alike-both-it (<i>n.</i>)-in form (are)</span></span> -<span class="intra"><span lang="see" class="top">găʼʹnoⁿʼ-khoʻ</span> <span lang="en" class="bottom">it (<i>n.</i>) arrow-and</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdeʹioʼdäñ,</span> <span lang="en" class="bottom">alike-both-it (<i>n.</i>)-in-form (are),</span></span> -<span class="intra"><span lang="see" class="top">agwăsʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼgāʹdăʻ</span> <span lang="en" class="bottom">just-one-(they are) (one and the same)</span></span> -<span class="intra"><span lang="see" class="top">găʻsĕñniăʼʹdĭʻ</span> <span lang="en" class="bottom">one-it-make-used</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">năʼʹot.</span> <span lang="en" class="bottom">such kind of thing.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oiăʼʹdjĭʻ<span></span></span> <span lang="en" class="bottom">elsewhere</span></span> -<span class="intra"><span lang="see" class="top">tʻhāweʻʹdĭʻ</span> <span lang="en" class="bottom">thence he has come</span></span> -<span class="intra"><span lang="see" class="top">nōñʹgweʻ</span> <span lang="en" class="bottom">the human-being</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ</span> <span lang="en" class="bottom">did-he-it-say</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diadenäⁿʼʹgeäd</span> <span lang="en" class="bottom">let thou-I-it-attempt test</span></span> -<span class="intra"><span lang="see" class="top">iʹwi</span> <span lang="en" class="bottom">I it-think</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdediiănōʹweʼkhoʻ</span> <span lang="en" class="bottom">equal-both-thy-my-pace swift (is) and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ.”</span> <span lang="en" class="bottom">as a matter of fact.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Dediioⁿgwägäʹdāt;</span> <span lang="en" class="bottom">“Let thou-I-it-bend;</span></span> -<span class="intra"><span lang="see" class="top">iʼʹkhoʻ</span> <span lang="en" class="bottom">I-and</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿgioⁿgwägäʹdāt.</span> <span lang="en" class="bottom">will-I-it-bend-bow.</span></span> -<span class="intra"><span lang="see" class="top">Hauʼʹ,</span> <span lang="en" class="bottom">Go to, Come,</span></span> -<span class="intra"><span lang="see" class="top">gāʹdjĭʻ</span> <span lang="en" class="bottom">hither do thou come</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">dedīʹdăt,</span> <span lang="en" class="bottom">doth let-thou-I-stand</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿdwĕñʹĕⁿʻdād</span> <span lang="en" class="bottom">will we (<i>pl.</i>) run (a race)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñgniʼnoⁿʼʹsʻhoⁿʼ.</span> <span lang="en" class="bottom">both our arrow-several.</span></span> -<span class="intra"><span lang="see" class="top">Hauʼʹ,</span> <span lang="en" class="bottom">Go to, Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕnhniʼʹyāk.</span> <span lang="en" class="bottom">will thou-I-it shoot.</span></span> -<span class="intra"><span lang="see" class="top">Ganioʼʹ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿdidiătʹkăʼ,</span> <span lang="en" class="bottom">will-thou-I-it-let loose,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕnʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿdiĕⁿʻʹdād</span> <span lang="en" class="bottom">both-will-thou-I-run</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ.</span> <span lang="en" class="bottom">now (then).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily, truly,</span></span> -<span class="intra"><span lang="see" class="top">wāniʼʹyāk</span> <span lang="en" class="bottom">they two (<i>m.</i>)-it shot</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ-sʻhoñʹkhoʻ</span> <span lang="en" class="bottom">now then just-and</span></span> -<span class="intra"><span lang="see" class="top">oʼdiĕⁿʻʹdād.</span> <span lang="en" class="bottom">did they two (<i>m.</i>) run.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ăgwăsʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdegadaʹdieʼ;</span> <span lang="en" class="bottom">even-both-it-flew along</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">weʹgĕñ</span> <span lang="en" class="bottom">?simply</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">otʹkāʻ</span> <span lang="en" class="bottom">it (<i>n.</i>)-sounds</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">găʼskwäʼʹsʻhoⁿʼă</span> <span lang="en" class="bottom">it (<i>n.</i>)-stone-several-small</span></span> -<span class="intra"><span lang="see" class="top">deiodidĕñʹsʻhoñ</span> <span lang="en" class="bottom">they (<i>n.</i>)-flying (are)-just</span></span> -<span class="intra"><span lang="see" class="top">heʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">niioʻsnōʹweʼ</span> <span lang="en" class="bottom">so-it-swift is</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deidăkʹheʼ.</span> <span lang="en" class="bottom">both they ran along.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgowā</span> <span lang="en" class="bottom">he (<i>an.</i>) child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">heʼʹtkĕⁿʻ</span> <span lang="en" class="bottom">above upward</span></span> -<span class="intra"><span lang="see" class="top">waātgātʹʻhoʼ</span> <span lang="en" class="bottom">did he look</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ</span> <span lang="en" class="bottom">did he-it-see</span></span> -<span class="pageNum" id="pb722">[<a href="#pb722">722</a>]</span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">degiʹdieʼ</span> <span lang="en" class="bottom">two they (<i>n.</i> <i>an.</i>)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hniʼnoⁿʼʹsʻhoⁿʼă</span> <span lang="en" class="bottom">both-their-arrows-several</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdegadāʹdieʼ.</span> <span lang="en" class="bottom">even-both-it-flew along.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">There</span></span> -<span class="intra"><span lang="see" class="top">heʼʹtkĕⁿʻ</span> <span lang="en" class="bottom">above on high</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhinăⁿʼhoñʹniăʼk</span> <span lang="en" class="bottom">did-both-they (<i>m.</i>)-it-caught (on the fly)</span></span> -<span class="intra"><span lang="see" class="top">hniʼnoⁿʼʹsʻhoⁿʼă</span> <span lang="en" class="bottom">both-their-arrow-several</span></span> -<span class="intra"><span lang="see" class="top">ăgwăsʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdiāʹwĕⁿʻ.</span> <span lang="en" class="bottom">alike-they-two (<i>n.</i>)-happened.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he-it-say</span></span> -<span class="intra"><span lang="see" class="top">woōʹwĭʼ</span> <span lang="en" class="bottom">did-he-him-tell</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgowā,</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">djidiăʻʹgēt.”</span> <span lang="en" class="bottom">let us two turn back.”</span></span> -<span class="intra"><span lang="see" class="top">Oñsānīʹioⁿʼ</span> <span lang="en" class="bottom">There-again-both-they returned</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tkăʻhoñwāʹiĕⁿʼ.</span> <span lang="en" class="bottom">there it (<i>n.</i>)-canoe lies.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">hāʹdoⁿʻ</span> <span lang="en" class="bottom">he kept saying</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">Iʹeʼs:</span> <span lang="en" class="bottom">he walked around:</span></span> -<span class="intra"><span lang="see" class="top">“Dāʹ</span> <span lang="en" class="bottom">“So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">tchigāʹdoⁿʻ.</span> <span lang="en" class="bottom">while-I-keep-saying.</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">We</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily, truly,</span></span> -<span class="intra"><span lang="see" class="top">dediadĕⁿnoñʹdeʼ.</span> <span lang="en" class="bottom">both thou-I-brothers-(are)<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Sʻhăʼdediiănōʹweʼ;</span> <span lang="en" class="bottom">Equally both-I-swift of foot (are)<span class="corr" id="xd30e16430" title="Not in source">;</span></span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdediiăʼdoʼʹdĕⁿʻ-khoʻ;</span> <span lang="en" class="bottom">alike both-thy-my-body-and shape (is);</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdedinĕñʹies-khoʻ;</span> <span lang="en" class="bottom">alike both thy-my-height and long (is)<span class="corr" id="xd30e16445" title="Not in source">;</span></span></span> -<span class="intra"><span lang="see" class="top">oñgiăʼäʻnoⁿʼʹsʻhoⁿʼ</span> <span lang="en" class="bottom">thy-my-bow-several</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdeioʼʹdäñ,</span> <span lang="en" class="bottom">alike-both-it (<i>n.</i>)-inform (are),</span></span> -<span class="intra"><span lang="see" class="top">oñgiăʼnoⁿʼsʻhoⁿʼ-khoʻ</span> <span lang="en" class="bottom">they-my-arrow-several-and</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdeioʼʹdäñ.</span> <span lang="en" class="bottom">alike-both-it (<i>n.</i>)-in-form (are).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">gayĕndeʹi</span> <span lang="en" class="bottom">it-it-knows (shows)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">dōʹgĕⁿs</span> <span lang="en" class="bottom">true (it is)</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">we (two)</span></span> -<span class="intra"><span lang="see" class="top">dedyadäⁿnonʹdēʼ.</span> <span lang="en" class="bottom">both thou and I brothers (are).</span></span> -<span class="intra"><span lang="see" class="top">Isʹ</span> <span lang="en" class="bottom">Thou</span></span> -<span class="intra"><span lang="see" class="top">yanoʼʹsĕⁿ</span> <span lang="en" class="bottom">he-thy-uncle (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Oktēoñʹdoⁿʼ,</span> <span lang="en" class="bottom">Okteondon,</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ-khoʻ</span> <span lang="en" class="bottom">I-and</span></span> -<span class="intra"><span lang="see" class="top">hagnoʼʹsĕⁿ.</span> <span lang="en" class="bottom">he-my-uncle (is).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ.</span> <span lang="en" class="bottom">So (then).</span></span> -<span class="intra"><span lang="see" class="top">Hauʼʹ,</span> <span lang="en" class="bottom">Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿdyăʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">will-both-thou-I-start (go)</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwā</span> <span lang="en" class="bottom">aside yonder</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿdyatgāʹniēʼ.</span> <span lang="en" class="bottom">there will thou-I amuse ourselves.</span></span> -<span class="intra"><span lang="see" class="top">Hoñʹweʻ</span> <span lang="en" class="bottom">There (where)</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʻʻneʼ</span> <span lang="en" class="bottom">hence will thou-I-go</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">niʼʹăʻ</span> <span lang="en" class="bottom">I alone</span></span> -<span class="intra"><span lang="see" class="top">gatgānieʼʹtʻhăʼ.”</span> <span lang="en" class="bottom">I-self-amuse-use-(it).”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>) child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">deʼāʹdokhăʼ</span> <span lang="en" class="bottom">not-he-it-comprehends</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">năʼʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">hotʻhiuʹwi</span> <span lang="en" class="bottom">he-it-telling (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Nioʻʹ.”</span> <span lang="en" class="bottom">“So be it.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e16750" title="Source: neʻʹ">neʼʹ</span></span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">noñʹgweʻ</span> <span lang="en" class="bottom">the-human being</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">gāʹsniʻ</span> <span lang="en" class="bottom">hither come ye</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgāk</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">neneʻʹ</span> <span lang="en" class="bottom">the which</span></span> -<span class="intra"><span lang="see" class="top">agesʻhenĕⁿʼʹsʻhoⁿʼăʻ.</span> <span lang="en" class="bottom">it-my-slaves severally (are).</span></span> -<span class="intra"><span lang="see" class="top">Gaʹoʼ</span> <span lang="en" class="bottom">Hither</span></span> -<span class="intra"><span lang="see" class="top">nondāʹsueʻ.”</span> <span lang="en" class="bottom">again-hither-come ye.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Ganioʼʹ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">waādwĕñnoʼkdĕⁿʼ</span> <span lang="en" class="bottom">did-he-his-word end</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgāk</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e16873" title="Source: oʹneⁿʻ">oʹnĕⁿʻ</span></span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼdwĕñniʼdyoñʼdăʼt</span> <span lang="en" class="bottom">did they (<i>n.</i>) alight</span></span> -<span class="intra"><span lang="see" class="top">gaoñwăⁿkdăʹdie-khoʻ</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe-side-along-and</span></span> -<span class="intra"><span lang="see" class="top">oʼwĕñnäⁿdiăʼdaniioñʹdeⁿʼ<span class="corr" title="Not in source">.</span></span> <span lang="en" class="bottom">did-they (<i>n.</i>)-own-body-affix (to it).</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e16909" title="Source: oʹnĕⁿʻ">Oʹnĕⁿʻ</span></span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">saādeʼnoⁿʹdā</span> <span lang="en" class="bottom">again-he-self-embarked</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gaoñʹwăkoñ</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe-in</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ-khoʻ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e16965" title="Source: there—and">there-and</span></span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">waādeʼnoⁿʹdā</span> <span lang="en" class="bottom">did-he-self-</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼgōwā.</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is).</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="pageNum" id="pb723">[<a href="#pb723">723</a>]</span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did-he-it-say</span></span> -<span class="intra"><span lang="see" class="top">woōʹwĭʼ</span> <span lang="en" class="bottom">did-he-them-tell</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgāk,</span> <span lang="en" class="bottom">wild geese,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoʼʹsweʻ</span> <span lang="en" class="bottom">hence ye-go</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tgāwēʹnot.”</span> <span lang="en" class="bottom">there it (<i>n.</i>) island (is) protrudes.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgāk</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">oʼwadīʹgăweʼ</span> <span lang="en" class="bottom">did-they-it-paddle</span></span> -<span class="intra"><span lang="see" class="top">osnōäʹdieʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-swift went along</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāʹneʼ</span> <span lang="en" class="bottom">thither-both they go</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">tgāwēʹnot.</span> <span lang="en" class="bottom">there-it-(<i>n.</i>)-island-protrudes.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ,</span> <span lang="en" class="bottom">So (then),</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">waādĕñnoʹdĕⁿʼ</span> <span lang="en" class="bottom">did-he-his-song utter</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ,</span> <span lang="en" class="bottom">human being,</span></span> -<span class="intra"><span lang="see" class="top">hāʹdoⁿk,</span> <span lang="en" class="bottom">he-it-saying kept<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ,</span> <span lang="en" class="bottom">“Now (then),</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">gīʹ</span> <span lang="en" class="bottom">it seems</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʼgăʻdĕñʹdĭʼ.”</span> <span lang="en" class="bottom">did-I-self-start.”</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹsʻhoñ</span> <span lang="en" class="bottom">That-only</span></span> -<span class="intra"><span lang="see" class="top">hodĕñnodăʹdieʼ</span> <span lang="en" class="bottom">he-own-song uttering went along</span></span> -<span class="intra"><span lang="see" class="top">heʹniioweʼ</span> <span lang="en" class="bottom">there-so-it-distant (is)</span></span> -<span class="intra"><span lang="see" class="top">wāniʹioⁿʼ</span> <span lang="en" class="bottom">there-did-they-two arrive</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hotʻhiuʹwi</span> <span lang="en" class="bottom">he-it-telling-kept</span></span> -<span class="intra"><span lang="see" class="top">hatganiesʹtʻhăʼ.</span> <span lang="en" class="bottom">he-self-(to) amuse uses.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e17313" title="Source: Oʼnĕⁿʻ">Oʹnĕⁿʻ</span></span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily, truly,</span></span> -<span class="intra"><span lang="see" class="top">hoʼgīʹioⁿʼ</span> <span lang="en" class="bottom">there-did-they (<i>n.</i>) arrive</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ,</span> <span lang="en" class="bottom">there,</span></span> -<span class="intra"><span lang="see" class="top">hoʼwăʼdiʻʹheʼt</span> <span lang="en" class="bottom">there-did-they (<i>n.</i>)-stop</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e17353" title="Source: gwăʼʹʻhoʻ">gwăʼʹhoʻ</span>.</span> <span lang="en" class="bottom">also, too.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">wāyādeʼnoⁿʻdăʻʹgoʼ</span> <span lang="en" class="bottom">did-they-two-disembark<span></span></span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">gawēʹnot.</span> <span lang="en" class="bottom">it (<i>n.</i>) island-projects.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e17452" title="Source: ageʻsʻhenĕⁿʼʹsʻhoⁿʼ">agesʻhenĕⁿʼʹsʻhoⁿʼ</span>,</span> <span lang="en" class="bottom">my-slave (-s = several<span class="corr" id="xd30e17458" title="Not in source">)</span></span></span> -<span class="intra"><span lang="see" class="top">hoñʹgāk,</span> <span lang="en" class="bottom">wild geese,</span></span> -<span class="intra"><span lang="see" class="top">swadekhwiʻʹsākhăʻ.”</span> <span lang="en" class="bottom">you-self-food-seek-go.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">oʼwĕñnādeʼʹgoʼ</span> <span lang="en" class="bottom">did-they (<i>n.</i>)-flee (disperse)</span></span> -<span class="intra"><span lang="see" class="top">oʼtgoñdīdĕⁿʼ.</span> <span lang="en" class="bottom">did they (<i>n.</i>) fly.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Gănioʼʹ</span> <span lang="en" class="bottom">“Whenever</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgiʼʹ,</span> <span lang="en" class="bottom">will-I-it-say,</span></span> -<span class="intra"><span lang="see" class="top">‘Gāʹoʼ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e17555" title="Not in source">‘</span>Hither</span></span> -<span class="intra"><span lang="see" class="top">nondāʹsweʻ,</span> <span lang="en" class="bottom">hither-again-(do) ye come,</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily (truly)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgiʼʹ,”</span> <span lang="en" class="bottom">will-I-it-say<span class="corr" id="xd30e17593" title="Source: .">,</span>”</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿdjiswāʹyoⁿʼ.<span class="corr" id="xd30e17607" title="Not in source">”</span></span> <span lang="en" class="bottom">with you (<i>pl.</i>) arrive.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñʹtʻhoʼ</span> <span lang="en" class="bottom">did-he-it-draw</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gaoñʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gāniādākʹdăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) lake-beside</span></span> -<span class="intra"><span lang="see" class="top">wōoʹeⁿʼʹheʼt.</span> <span lang="en" class="bottom">did-it-it-stop.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e17724" title="Not in source">“</span>Now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hēʹdneʻ</span> <span lang="en" class="bottom">thither-thou-I-go (let)</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">gătgāʹnieʼtʻhăʼ.”</span> <span lang="en" class="bottom">I-self-(to)-amuse-use.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">waāyăʻdĕñʹdĭʼ.</span> <span lang="en" class="bottom">did-they-two-depart.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dăʼaonisʻheʼʹoñʻ</span> <span lang="en" class="bottom">Not-it (<i>n.</i>)-lasted long</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wānīʹioⁿʼ.</span> <span lang="en" class="bottom">(there)-did-they-two-arrive<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So then</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child great (is)</span></span> -<span class="pageNum" id="pb724">[<a href="#pb724">724</a>]</span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ</span> <span lang="en" class="bottom">did-he-it-see</span></span> -<span class="intra"><span lang="see" class="top">naⁿʹdăʻ</span> <span lang="en" class="bottom">this (so)</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">nīʹwăʼ</span> <span lang="en" class="bottom">so-it (<i>n.</i>)-large (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">kăʼʹskwāʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) stone</span></span> -<span class="intra"><span lang="see" class="top">ganĕñyăgäⁿʹĕnt</span> <span lang="en" class="bottom"><span class="corr" id="xd30e17894" title="Source: t">it</span> (<i>n.</i>)-stone-white (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">igāʹyĕⁿʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>) lay.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did-he-it-say</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ,</span> <span lang="en" class="bottom">there<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">“Nīʹgĕⁿʼ</span> <span lang="en" class="bottom">“But (so it is)</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">gătgānieʼtʻhăʼ.</span> <span lang="en" class="bottom">I-self-it-to-amuse-use.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">deⁿsegāʹneʼk</span> <span lang="en" class="bottom">both-will-thy-eye(s)-on (it) be</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">how (there)</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿgyeʹäʼ</span> <span lang="en" class="bottom">so-will-I-it-do</span></span> -<span class="intra"><span lang="see" class="top">hăʼdjigwăsʹ.”</span> <span lang="en" class="bottom">shortly.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly verily</span></span> -<span class="intra"><span lang="see" class="top">waāgăʼʹtchĭʼ</span> <span lang="en" class="bottom">did-he (<i>an.</i>)-it-undo</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoʻcioñʹni,</span> <span lang="en" class="bottom">he-self-dressed-(has),</span></span> -<span class="intra"><span lang="see" class="top">waādeʼnostoñʹnĭʼ.</span> <span lang="en" class="bottom">did he-self-naked make.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">gwăʼʹhoʻ</span> <span lang="en" class="bottom">next in order</span></span> -<span class="intra"><span lang="see" class="top">oʼʹtʻhăk</span> <span lang="en" class="bottom">did he-it-take up</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼʹskwāʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) stone</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that which</span></span> -<span class="intra"><span lang="see" class="top">ganĕñyăgäⁿʹĕnt</span> <span lang="en" class="bottom">it (<i>n.</i>) stone-white-(is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waoʹdĭʼ</span> <span lang="en" class="bottom">thither-he-it-cast</span></span> -<span class="intra"><span lang="see" class="top">oneʹgăʼgeʻ</span> <span lang="en" class="bottom">it (<i>n.</i>) water-on</span></span> -<span class="intra"><span lang="see" class="top">gwăʼʹhoʻ,</span> <span lang="en" class="bottom">next in order</span></span> -<span class="intra"><span lang="see" class="top">ăgwăsʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">onō‵des,</span> <span lang="en" class="bottom">it (<i>n.</i>) depth-long (is),</span></span> -<span class="intra"><span lang="see" class="top">“bubʻ,</span> <span lang="en" class="bottom">“bubʻ,</span></span> -<span class="intra"><span lang="see" class="top">bubʻ,</span> <span lang="en" class="bottom">bubʻ,</span></span> -<span class="intra"><span lang="see" class="top">bubʻ,</span> <span lang="en" class="bottom">bubʻ,</span></span> -<span class="intra"><span lang="see" class="top">bubʻ,</span> <span lang="en" class="bottom">bubʻ,</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgĕⁿʼ.</span> <span lang="en" class="bottom">did-it-it-say.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ-khoʻ</span> <span lang="en" class="bottom">Now-(then) and</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e18218" title="Source: neʼhoʻ">neʼʹhoʻ</span></span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waādyăʼdoʼʹyāk</span> <span lang="en" class="bottom">did-he-his-own-body cast</span></span> -<span class="intra"><span lang="see" class="top">waāʻʹdōʼ</span> <span lang="en" class="bottom">did-he-self-</span></span> -<span class="intra"><span lang="see" class="top">oʼyoʹnĭsʻheʼt.</span> <span lang="en" class="bottom">did-it (<i>n.</i>)-last long time.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">howăⁿwăⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">he-his-nephew</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Oktēʹoñdoⁿʼ</span> <span lang="en" class="bottom">Okteondon</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">deagāneʼʹsʻhoñ,</span> <span lang="en" class="bottom">both his eyes on it (is)-severally</span></span> -<span class="intra"><span lang="see" class="top">heʻʹniōdiēʹĕⁿʻ</span> <span lang="en" class="bottom">such so it-it-has-done</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ.</span> <span lang="en" class="bottom">human being.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">dyĕñʹgwăʻ</span> <span lang="en" class="bottom">suddenly</span></span> -<span class="intra"><span lang="see" class="top">siʹ</span> <span lang="en" class="bottom">lo!</span></span> -<span class="intra"><span lang="see" class="top">saaʻʹdōgoʼ</span> <span lang="en" class="bottom">again-he-self-<i>dis</i>-immerses</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deyāʹdī</span> <span lang="en" class="bottom">both they together (are)</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">niōyeōñʹdieʼ</span> <span lang="en" class="bottom">so-he-it-has-done coming back</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼʹskwāʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-stone.</span></span> -<span class="intra"><span lang="see" class="top">Ganioʼʹsʻhoñ</span> <span lang="en" class="bottom">As-soon-as-just</span></span> -<span class="intra"><span lang="see" class="top">saādeʼskōʹgoʼ</span> <span lang="en" class="bottom">again-he</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwā</span> <span lang="en" class="bottom">aside yonder</span></span> -<span class="intra"><span lang="see" class="top">waōʹdĭʼ</span> <span lang="en" class="bottom">there-he-it-threw</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼʹskwāʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-stone.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Neʼʹhoʻ</span> <span lang="en" class="bottom">“There</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nīsʹ</span> <span lang="en" class="bottom">the-thou</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">thus (there)</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿʹcyeʼ.”</span> <span lang="en" class="bottom">so-wilt-thou-it-do.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child great (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">nyoʻʹ.</span> <span lang="en" class="bottom">so let it be.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgadeʼnyĕñʹdĕⁿʼ.”</span> <span lang="en" class="bottom">will-I-self-it-attempt.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e18591" title="Source: now">Now</span> (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily, truly,</span></span> -<span class="intra"><span lang="see" class="top">waāgăʼʹtchĭʼ</span> <span lang="en" class="bottom">did-he-it-undo</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʻcyoñʹnī,</span> <span lang="en" class="bottom">he-it-self-dressed-has</span></span> -<span class="intra"><span lang="see" class="top">ăgwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">waādeʼnostoñʹnĭʼ,</span> <span lang="en" class="bottom">did-he-self-naked make,</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhăk-ʹkhoʻ</span> <span lang="en" class="bottom">did-he-it take up -and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼʹskwāʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) stone</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ganĕñyăgäⁿʹĕnt</span> <span lang="en" class="bottom">it (<i>n.</i>) stone-white (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">weʹĕⁿʻ</span> <span lang="en" class="bottom">far</span></span> -<span class="intra"><span lang="see" class="top">oʻnegăʼʹgeʻ</span> <span lang="en" class="bottom">it (<i>n.</i>)-water-on</span></span> -<span class="pageNum" id="pb725">[<a href="#pb725">725</a>]</span> -<span class="intra"><span lang="see" class="top">waōʹdĭʼ,</span> <span lang="en" class="bottom">did-he-it-throw,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻʹ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e18720" title="Source: dĭqʹ">diqʹ</span></span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ-khoʻ</span> <span lang="en" class="bottom">there -and</span></span> -<span class="intra"><span lang="see" class="top">haeʼʹgwă</span> <span lang="en" class="bottom">too also,</span></span> -<span class="intra"><span lang="see" class="top">waaʻʹdōʼ,</span> <span lang="en" class="bottom">did-he-dive,</span></span> -<span class="intra"><span lang="see" class="top">waādyăʼdoʼʹyak</span> <span lang="en" class="bottom">did-he-own-body-lanced</span></span> -<span class="intra"><span lang="see" class="top">oʻnegăʼʹgeʻ.</span> <span lang="en" class="bottom">it (<i>n.</i>) water-on.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼʹskwāʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) stone</span></span> -<span class="intra"><span lang="see" class="top">“bubʻ,</span> <span lang="en" class="bottom">“bubʻ,</span></span> -<span class="intra"><span lang="see" class="top">bubʻ,</span> <span lang="en" class="bottom">bubʻ,</span></span> -<span class="intra"><span lang="see" class="top">bubʻ,</span> <span lang="en" class="bottom">bubʻ,</span></span> -<span class="intra"><span lang="see" class="top">bubʻ,”</span> <span lang="en" class="bottom">bubʻ,”</span></span> -<span class="intra"><span lang="see" class="top">soʼʹgĕⁿʼ.</span> <span lang="en" class="bottom">again-it-it-did say.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Gānyoʼʹsʻhoñ</span> <span lang="en" class="bottom">As-soon-as-just</span></span> -<span class="intra"><span lang="see" class="top">waaʻʹdōʼ</span> <span lang="en" class="bottom">did-he-self-immerse (dive)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily, truly.</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgwe,</span> <span lang="en" class="bottom">he (<i>an.</i>) human being</span></span> -<span class="intra"><span lang="see" class="top">oʼʹtʻhăk</span> <span lang="en" class="bottom">did-he-it-take up</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hocyoñnyasʹʻhäʼ</span> <span lang="en" class="bottom">his-raiment</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>) child great (is)</span></span> -<span class="intra"><span lang="see" class="top">hōʹwĕⁿʻ,</span> <span lang="en" class="bottom">he-it-owns,</span></span> -<span class="intra"><span lang="see" class="top">waʻʹhāʼ</span> <span lang="en" class="bottom">did-he-it take away</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gagwēʹgoⁿ.</span> <span lang="en" class="bottom">it (<i>n.</i>) entire (all).</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ-khoʻ</span> <span lang="en" class="bottom">There-and</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e18971" title="Source: aʹeʼ">āʹeʼ</span></span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">hoñsaʹeʼ</span> <span lang="en" class="bottom">thither-again-he-goes</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tkăʻhoñwāʹyĕⁿʼ.</span> <span lang="en" class="bottom">there-it (<i>n.</i>) canoe-lies.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼhāʹyoⁿʼ</span> <span lang="en" class="bottom">did-he (<i>an.</i>)-arrive</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">haeʼʹgwă</span> <span lang="en" class="bottom">also</span></span> -<span class="intra"><span lang="see" class="top">wăäⁿʹnoⁿk</span> <span lang="en" class="bottom">did he-it-call</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">agesʻhenĕⁿʼʹsʻhoⁿʼ</span> <span lang="en" class="bottom">my-slave(s)-severally</span></span> -<span class="intra"><span lang="see" class="top">gaʹoʼ</span> <span lang="en" class="bottom">hither</span></span> -<span class="intra"><span lang="see" class="top">nondāʹsweʻ.”</span> <span lang="en" class="bottom">again hither-do-you-come.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhăʻdjaʹĕⁿʼ</span> <span lang="en" class="bottom">did-he-it-push</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găhoñʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) canoe</span></span> -<span class="intra"><span lang="see" class="top">oʻhnegăʼʹgeʻ</span> <span lang="en" class="bottom">it (<i>n.</i>) water-on</span></span> -<span class="intra"><span lang="see" class="top">wăʻʹhoʼ</span> <span lang="en" class="bottom">there-he-it (<i>n.</i>)-put in-to (liquid)</span></span> -<span class="intra"><span lang="see" class="top">waadeʼnoⁿʻʹdä-khoʻ.</span> <span lang="en" class="bottom">did-he-self-put-into (it)-and.</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did-he-it-say</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoñsaswadōʹgĕⁿnt</span> <span lang="en" class="bottom">thither-again-(do)-you-go</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">diyoñgwăʻdĕñʹdyoñ,</span> <span lang="en" class="bottom">thence-we (incl.) started-have,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">agesʻhenĕⁿʼʹsʻhoⁿʼ</span> <span lang="en" class="bottom">my-slave(s)-severally</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgāk.”</span> <span lang="en" class="bottom">wild geese.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼwadīʹgăweʼ</span> <span lang="en" class="bottom">did-they-paddle</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñgāk</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">oʻsnoʹädieʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>) swift-went along.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ-khoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>) child great (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">Oktēʹoñdoⁿʼ</span> <span lang="en" class="bottom">Okteondon</span></span> -<span class="intra"><span lang="see" class="top">howäⁿwăⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">his nephew</span></span> -<span class="intra"><span lang="see" class="top">saaʻʹdōʹgoʼ</span> <span lang="en" class="bottom">again he-self came up</span></span> -<span class="intra"><span lang="see" class="top">hāaʹwĭʼ</span> <span lang="en" class="bottom">he-it-carried</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼʹskwāʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) stone</span></span> -<span class="intra"><span lang="see" class="top">neʼʹneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">ganĕñyăgäⁿʹĕnt-gowānĕⁿ</span> <span lang="en" class="bottom">it (<i>n.</i>)-stone-white-(rock) large</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwā-khoʻ</span> <span lang="en" class="bottom">aside-yonder-and</span></span> -<span class="intra"><span lang="see" class="top">waōʹdĭʼ</span> <span lang="en" class="bottom">did-he-it-throw</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ-khoʻ</span> <span lang="en" class="bottom">now (then) and</span></span> -<span class="intra"><span lang="see" class="top">saādeʼsgōʹgoʼ.</span> <span lang="en" class="bottom">again-he-self.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">deōtkăʻtoñʹnioⁿʼ</span> <span lang="en" class="bottom">both he-his-eyes-casts around successively</span></span> -<span class="intra"><span lang="see" class="top">deʼgătgăʼʹhoʻ</span> <span lang="en" class="bottom">not-anywhere-at-all</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʻgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">ʹkhoʻ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deʼgătgăʼʹhoʻ</span> <span lang="en" class="bottom">not anywhere at all</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʻcioñniăsʹʻhäʼ.</span> <span lang="en" class="bottom">his-raiment (his garments).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="pageNum" id="pb726">[<a href="#pb726">726</a>]</span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e19533" title="Source: more over">moreover</span></span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waādākʹheʼ</span> <span lang="en" class="bottom">thither-he-running-goes</span></span> -<span class="intra"><span lang="see" class="top">heʼoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">hēʹeʼ</span> <span lang="en" class="bottom">he-it-thought</span></span> -<span class="intra"><span lang="see" class="top">tgăhoñwāʹyĕⁿʼ.</span> <span lang="en" class="bottom">there-it (<i>n.</i>)-canoe-lies.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (there)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāʹyoⁿʼ</span> <span lang="en" class="bottom">did-he-arrive</span></span> -<span class="intra"><span lang="see" class="top">waātgātʹʻhoʼ</span> <span lang="en" class="bottom">did-he-look</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e19619" title="Source: oʹneⁿʻ">oʹnĕⁿʻ</span></span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily, truly,</span></span> -<span class="intra"><span lang="see" class="top">weʹĕⁿʻ</span> <span lang="en" class="bottom">far away</span></span> -<span class="intra"><span lang="see" class="top">waodigaweāʹdieʼ</span> <span lang="en" class="bottom">thither-they-it-paddling-go-along</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgāk</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găhoñwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) canoe</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hăʼnoⁿʻdākʹheʼ</span> <span lang="en" class="bottom">he (<i>an.</i>)-aboard-goes</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ.</span> <span lang="en" class="bottom">human being.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Ganioʼʹ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">ganyadākʹtăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-lake-beside</span></span> -<span class="intra"><span lang="see" class="top">waāʹyoⁿʹ</span> <span lang="en" class="bottom">there he arrived</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">dăāsʹnieʼt</span> <span lang="en" class="bottom">thence-he-it-spoke</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ,</span> <span lang="en" class="bottom">human being,</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowenōtʻhăʼ</span> <span lang="en" class="bottom">Sagowenota</span></span> -<span class="intra"><span lang="see" class="top">hayāʹsoⁿʻ,</span> <span lang="en" class="bottom">he-called (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼgwāʹnonʻ</span> <span lang="en" class="bottom">did I-you-it-give (as food)</span></span> -<span class="intra"><span lang="see" class="top">henīʹdjoñ</span> <span lang="en" class="bottom">there so you many number</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e19839" title="Source: ʹhe">the</span></span></span> -<span class="intra"><span lang="see" class="top">oʼʹwāʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-meat</span></span> -<span class="intra"><span lang="see" class="top">īʹswas,</span> <span lang="en" class="bottom">you-it-eat habitually,</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">ganyodäʹgoñ</span> <span lang="en" class="bottom">it (<i>n.</i>) lake-in</span></span> -<span class="intra"><span lang="see" class="top">swanăñʹgeʼ.</span> <span lang="en" class="bottom">you-dwell.</span></span> -<span class="intra"><span lang="see" class="top">Hiheʻʹ.”</span> <span lang="en" class="bottom">Hiheʻʹ (excl.).”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e19920" title="Source: oñgweʻ">oñʹgweʻ</span></span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">oʼʹwāʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-meat</span></span> -<span class="intra"><span lang="see" class="top">wäñʹneks</span> <span lang="en" class="bottom">they (g.)-eat-it-habitually</span></span> -<span class="intra"><span lang="see" class="top">wăʼōnoʼesʹʻhăʼ</span> <span lang="en" class="bottom">did they rejoice</span></span> -<span class="intra"><span lang="see" class="top">neʼʹneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">oʼʹwāʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-meat</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʹwak<span class="corr" title="Not in source">.</span></span> <span lang="en" class="bottom">will you<span></span> eat<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">(Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">hĕñʹdoⁿʻ</span> <span lang="en" class="bottom">he-it-means</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>) child great (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻhăʼwĕñʹdăʼt</span> <span lang="en" class="bottom">will he (<i>an.</i>) perish</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">woōwenōʹdĕⁿʼ.)</span> <span lang="en" class="bottom">did-he-him <i>en-island</i>.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e20079" title="Source: neʼ">neʼʹ</span></span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwăⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">his (<i>an.</i>)-nephew</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Oktēʹoñdoⁿʼ</span> <span lang="en" class="bottom">Okteondon</span></span> -<span class="intra"><span lang="see" class="top">waaʻdĕñʹdĭʼ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e20135" title="Source: Did-he-start">did-he-start</span></span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhadawĕñʹnieʼ-khoʻ.</span> <span lang="en" class="bottom">did-he-self-stir-from place to place and.</span></span> -<span class="intra"><span lang="see" class="top">Wāasdāʹĕⁿʼ</span> <span lang="en" class="bottom">Did-he-lament (weep)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ.</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">Hăsdāeʹneʼs</span> <span lang="en" class="bottom">He-weeping goes about</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">īʹeʼs,</span> <span lang="en" class="bottom">he goes about,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">diioīʹwăʼ</span> <span lang="en" class="bottom">thus-it (<i>n.</i>)-(matter (is)-reason-is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deʼōʹnoⁿʻdoⁿʼ</span> <span lang="en" class="bottom">not-he-it-knows</span></span> -<span class="intra"><span lang="see" class="top">wĕñʹdoⁿʻ</span> <span lang="en" class="bottom">when</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsʻhăʼʹnyăgĕⁿʼt</span> <span lang="en" class="bottom">will-again-he-escape (get out of hand)</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where-in</span></span> -<span class="intra"><span lang="see" class="top">woōwēʹnodĕⁿʼ</span> <span lang="en" class="bottom">did-he-him-island cause to be</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ,</span> <span lang="en" class="bottom">Sagowenota<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">wāʹeʼ</span> <span lang="en" class="bottom">did-he-it-think</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">niʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">oʼgiʹʻheʼ.</span> <span lang="en" class="bottom">did-I-die.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">deodawĕñʹnie</span> <span lang="en" class="bottom">he-self-stirs-from place to place</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ</span> <span lang="en" class="bottom">did-he-it-see</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhăʼdihesʹtʻhăʼ</span> <span lang="en" class="bottom">there-he-self-it-(to) stop-uses</span></span> -<span class="intra"><span lang="see" class="top">ganĕñyageoñdăʹdieʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-bone(s)-piled-along</span></span> -<span class="intra"><span lang="see" class="top">hoʼdwagāyoⁿsdāʹneʼ.</span> <span lang="en" class="bottom">every-it-(<i>n.</i>) old (age)-stands to.</span></span> -<span class="pageNum" id="pb727">[<a href="#pb727">727</a>]</span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ</span> <span lang="en" class="bottom">did he-it-see</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">hayăsʹʻhĕⁿʼ</span> <span lang="en" class="bottom">he (<i>an.</i>)-supine-lies</span></span> -<span class="intra"><span lang="see" class="top">ʼăʻʹsoⁿ</span> <span lang="en" class="bottom">still</span></span> -<span class="intra"><span lang="see" class="top">honʹheʼ</span> <span lang="en" class="bottom">he-alive (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʹʼĕⁿ</span> <span lang="en" class="bottom">in fact, indeed</span></span> -<span class="intra"><span lang="see" class="top">hayăʼdiʼgeʻ</span> <span lang="en" class="bottom">his body-on</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ōtʹgĕⁿʻ.</span> <span lang="en" class="bottom">it-rotten (is).</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly-just (all at once-just)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">woiʻwăneäʹgoʼ</span> <span lang="en" class="bottom">did-him (it)-matter-skin-to-shake-canoe</span></span> -<span class="intra"><span lang="see" class="top">neʼʹneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">hĕñʹgweʻ</span> <span lang="en" class="bottom">he (<i>an.</i>) human being (is)</span></span> -<span class="intra"><span lang="see" class="top">wooʻtʻhāʹhăs</span> <span lang="en" class="bottom">did-he-him-talked to</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">“Hiʹwâⁿʹdĕⁿʼ,</span> <span lang="en" class="bottom">“My nephew,</span></span> -<span class="intra"><span lang="see" class="top">gāʹdji</span> <span lang="en" class="bottom">hither-do-thou come</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ.”</span> <span lang="en" class="bottom">here.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāʹeʼ,</span> <span lang="en" class="bottom">did-he-go,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăkʹʼăʻ</span> <span lang="en" class="bottom">nearby</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhāʹdăʼt</span> <span lang="en" class="bottom">did-he-stop-(standing)</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hāyăsʹʻhĕⁿʼ</span> <span lang="en" class="bottom">he (<i>an.</i>)-supine lies</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hotʹʻhāʼ</span> <span lang="en" class="bottom">he (<i>an.</i>)-talking (is)</span></span> -<span class="intra"><span lang="see" class="top">hēʼʹ</span> <span lang="en" class="bottom">he-it-desired</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿoiʻwăsʹnieʼ</span> <span lang="en" class="bottom">will-he-his-matter-attend to</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿʻ.</span> <span lang="en" class="bottom">he-his-uncle (is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hĕñʹgweʻ</span> <span lang="en" class="bottom">he (<i>an.</i>)-human being (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Hiwâⁿʹdĕⁿʼ,</span> <span lang="en" class="bottom">“My nephew,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsĕñdĕⁿsʹtʻheʼt.</span> <span lang="en" class="bottom">will, shall-thee-it-poor-to-be-cause.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nĕñʹ</span> <span lang="en" class="bottom">this one</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e20758" title="Source: Isʹ">isʹ</span></span> <span lang="en" class="bottom">thou</span></span> -<span class="intra"><span lang="see" class="top">wāyāwenōʹdĕⁿʼ</span> <span lang="en" class="bottom">did he-thee-island place on</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagoweʹnotʻhăʼ.</span> <span lang="en" class="bottom"><span class="corr" id="xd30e20784" title="Source: Sagogowenota">Sagowenota</span>.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">djiaʹgoⁿ</span> <span lang="en" class="bottom">(do) thou be-brave<span></span></span></span> -<span class="intra"><span lang="see" class="top">diqʹ.</span> <span lang="en" class="bottom">moreover.</span></span> -<span class="intra"><span lang="see" class="top">Heyogoⁿʹsot</span> <span lang="en" class="bottom">There-it (<i>n.</i>)-over-tops</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">sādyăʼdatʹkoⁿʼ.</span> <span lang="en" class="bottom">thy-own-body-potent-magically (is).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So then</span></span> -<span class="intra"><span lang="see" class="top">djiāʹgoⁿ</span> <span lang="en" class="bottom">(do)-thou-be-brave</span></span> -<span class="intra"><span lang="see" class="top">diqʹ.</span> <span lang="en" class="bottom">moreover.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">nĕñʹdă</span> <span lang="en" class="bottom">this (thing)</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿʹsyeʼ</span> <span lang="en" class="bottom">so-wilt-thou-it-do</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿseĕñnogĕñʹnĭʼ</span> <span lang="en" class="bottom">shalt-thou-him-orenda-overmatch</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagoweʹnotʻhăʼ.</span> <span lang="en" class="bottom">Sagowenota.</span></span> -<span class="intra"><span lang="see" class="top">Nĕñʹdă</span> <span lang="en" class="bottom">This (thing)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">indeed</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿʹsyeʼ</span> <span lang="en" class="bottom">so-wilt-thou-it-do</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsāyoʼʹdĕⁿʻ.</span> <span lang="en" class="bottom">wilt-thou-it-work.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hegääʻgwāʼʹăʻ</span> <span lang="en" class="bottom">there it (<i>n.</i>)-sun-sets low (= is setting small)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿstăkheʻʹsoñʼ</span> <span lang="en" class="bottom">shalt-throw-running-go-repeatedly</span></span> -<span class="intra"><span lang="see" class="top">henigāʹwenăʼ.</span> <span lang="en" class="bottom">thus-so-it (<i>n.</i>)-island large (is).</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e21034" title="Source: Āgwasʹ">Agwasʹ</span></span> <span lang="en" class="bottom"><span class="corr" id="xd30e21038" title="Source: Vary">Very</span></span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsadyanāʹhoʼ</span> <span lang="en" class="bottom">wilt-thou-self-it-track-put-on</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ</span> <span lang="en" class="bottom">it (<i>n.</i>)-entire (is)</span></span> -<span class="intra"><span lang="see" class="top">henigāʹwenăʼ.</span> <span lang="en" class="bottom">thus-so-it (<i>n.</i>)-is-large (is).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ.</span> <span lang="en" class="bottom">moreover.</span></span> -<span class="intra"><span lang="see" class="top">Ganyoʼʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e21093" title="Source: as">As</span> soon as</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿyoʼʹgäʻ,</span> <span lang="en" class="bottom">will-it-it-darken,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿtcʹheʼ</span> <span lang="en" class="bottom">there-again-shalt-thou-go</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there-where</span></span> -<span class="intra"><span lang="see" class="top">tʻhatʻoñwayĕñdăʹkwăʼ</span> <span lang="en" class="bottom">there-he-it-his-canoe-to stop-uses</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagoweʹnotʻhăʼ.</span> <span lang="en" class="bottom">Sagowenota.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e21168" title="Source: now">Now</span> (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹcyoⁿʼ</span> <span lang="en" class="bottom">there-wilt-thou-arrive</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsnoⁿʼʹgwăt</span> <span lang="en" class="bottom">shalt-thou-it-dig-up</span></span> -<span class="intra"><span lang="see" class="top">oʼneʻsăʹgoñ</span> <span lang="en" class="bottom">it (<i>n.</i>)-sand-in</span></span> -<span class="intra"><span lang="see" class="top">hăʼdegayeʹiʼ</span> <span lang="en" class="bottom">just-both-it (<i>n.</i>)-fitting</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿsoⁿʼʹheʼt</span> <span lang="en" class="bottom">so-shalt-thou-it-large-to be-cause</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿsadyasʹʻhĕñʼ,</span> <span lang="en" class="bottom">there-wilt-thou-self-supine lay,</span></span> -<span class="intra"><span lang="see" class="top">oʻstoñʹsʻhoñ</span> <span lang="en" class="bottom">it (<i>n.</i>)-little-just (is)</span></span> -<span class="intra"><span lang="see" class="top">tĕⁿwâⁿʼʹhäk</span> <span lang="en" class="bottom">will it-project</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">seʻsăʹgain.</span> <span lang="en" class="bottom">thy-mouth.</span></span> -<span class="pageNum" id="pb728">[<a href="#pb728">728</a>]</span> -<span class="intra"><span lang="see" class="top">Dĕntʻhyăkdoñʹneʼ</span> <span lang="en" class="bottom">Hence-will-he-thee-to-visit-come</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hăʼdewăsoñtʹʻhĕⁿ.</span> <span lang="en" class="bottom">just-it (<i>n.</i>) night-middle (is).</span></span> -<span class="intra"><span lang="see" class="top">Sĕñʹnoⁿʻ</span> <span lang="en" class="bottom">Do-thou-it do-not</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsaʹnoʻtoñʼk</span> <span lang="en" class="bottom">wilt-thou-fear-(be afraid)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿtʻhawiʹnoñdieʼ</span> <span lang="en" class="bottom">will-hither-both-he-it (<i>z.</i>)-bring-severally</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">otcīʹyäʼsʻhoⁿʼ</span> <span class="bottom"> </span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsʻhāʹyoⁿʼ.</span> <span lang="en" class="bottom">will-again-he-return.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">gāʹnyoʼ</span> <span lang="en" class="bottom">as soon as</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿoñʼdīʹheʼt</span> <span lang="en" class="bottom">will-they (<i>z.</i>) stop (land)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʹĕñʼ,</span> <span lang="en" class="bottom">will-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come</span></span> -<span class="intra"><span lang="see" class="top">hesesniʹyăʼdiʻsăkhăʻ.</span> <span lang="en" class="bottom">there-his-you-two-body-to-seek-do go.</span></span> -<span class="intra"><span lang="see" class="top">Twūʹăʻ,</span> <span lang="en" class="bottom">Twūʹăʻ,</span></span> -<span class="intra"><span lang="see" class="top">twūʹăʻ,</span> <span lang="en" class="bottom">twūʹăʻ,</span></span> -<span class="intra"><span lang="see" class="top">twūʹăʻ<span class="corr" id="xd30e21483" title="Source: ”.">.”</span></span> <span lang="en" class="bottom">twūʹăʻ.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e21494" title="Source: now">Now</span></span></span> -<span class="intra"><span lang="see" class="top">naʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʹdoⁿʻ.</span> <span lang="en" class="bottom">it sounds.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djīʹyäʻ</span> <span lang="en" class="bottom">dog(s)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsayanĕñʹauⁿʼ</span> <span lang="en" class="bottom">will-thy-(they) track take up</span></span> -<span class="intra"><span lang="see" class="top">hăʼdeʹyoñ</span> <span lang="en" class="bottom">just as many as</span></span> -<span class="intra"><span lang="see" class="top">sădyāʹnāĕñʹnioⁿʼ,</span> <span lang="en" class="bottom">thou-self-it-track put-on-hast,</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwĕñnĕñniʼyoʻswāĕñʹnioñʼ,</span> <span lang="en" class="bottom">will-they (<i>n.</i>)-it-scent-successively,</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿwĕñnäⁿʻʹdatʻʹhoñʼ</span> <span lang="en" class="bottom">will-they (<i>n.</i>)-run-severally to and fro</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oʻnoⁿʼgĕⁿʼʹsʻhoⁿʼăʻ</span> <span lang="en" class="bottom">behind, just in the rear, just</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿādăkheʼ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e21594" title="Source: will-he-runing-go">will-he-running-go</span></span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ.</span> <span lang="en" class="bottom">Sagowenota.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Gāʹnioʼ</span> <span lang="en" class="bottom">Just as soon as</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻʹseʼ</span> <span lang="en" class="bottom">wilt-thou-it-think</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wēʹĕⁿʻ</span> <span lang="en" class="bottom">far, far away,</span></span> -<span class="intra"><span lang="see" class="top">hēʼsʹ</span> <span lang="en" class="bottom">he-goes-to and fro</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻsatgoʻhĕñʹkwăʼ,</span> <span lang="en" class="bottom">wilt thou-self-head-uncover,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">tgahoñwāʹiĕⁿʼ</span> <span lang="en" class="bottom">there-it (<i>n.</i>)-canoe-lies</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʻʹsēʼ.</span> <span lang="en" class="bottom">thither.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ēⁿʻseʻcioñʹnĭʼ</span> <span lang="en" class="bottom">wilt-thou-it-make</span></span> -<span class="intra"><span lang="see" class="top">hāʹeʼgwă</span> <span lang="en" class="bottom">also (again-just)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gayăʼʹdăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-body</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">gayăʼdoñʹni</span> <span lang="en" class="bottom">it (<i>n.</i>)-body-made (is) (doll) (figure)</span></span> -<span class="intra"><span lang="see" class="top">năʹⁿʼot</span> <span lang="en" class="bottom">such-kind-of-thing</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">hăʼdĕⁿsgyadyēʹĕñk</span> <span lang="en" class="bottom">just-both-it-shall-again-alike-be</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">heniyeyăʼdoʼʹdĕñ,</span> <span lang="en" class="bottom">such-as-one (<i>an.</i>)-body-kind of, shape of,</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʻʹ</span> <span lang="en" class="bottom">three</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿʹyoñk,</span> <span lang="en" class="bottom">so many will-it-number</span></span> -<span class="intra"><span lang="see" class="top">owāʹdjisdăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-rough-bark</span></span> -<span class="intra"><span lang="see" class="top">oʻheʻʹsăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-rotten log</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">such-kind of thing</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻsoñʹnyăʼt.</span> <span lang="en" class="bottom">wilt thou-it-to-make-use.</span></span> -<span class="intra"><span lang="see" class="top">Gāʹnioʼ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻsadyĕñnoʼkdĕⁿʼ</span> <span lang="en" class="bottom">wilt-thou-it-task-complete</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">hăʼ-deyoʼhoñweoʹgĕñ</span> <span lang="en" class="bottom">just where two-it-it-branch (is) divided</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿāʹdăʼt</span> <span lang="en" class="bottom">will-he-stand</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gayăʼʹdăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-body, (figure)</span></span> -<span class="intra"><span lang="see" class="top">găʼʹnoⁿʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-arrow</span></span> -<span class="intra"><span lang="see" class="top">wăʼĕñʹnoⁿʼ-khoʻ</span> <span lang="en" class="bottom">it (<i>n.</i>)-bow-and</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿaāʹwăʼk</span> <span lang="en" class="bottom">will-he-it-hold, have in-hand</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿyoʼʹdĕñʹoñk</span> <span lang="en" class="bottom">so will-it-appear</span></span> -<span class="intra"><span lang="see" class="top">ayĕñʼʹ</span> <span lang="en" class="bottom">would-one-it-think</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻhăʼāʹgwăʼ.</span> <span lang="en" class="bottom">will-he-it-shoot.</span></span> -<span class="intra"><span lang="see" class="top">Gagweʹgoⁿʻ</span> <span lang="en" class="bottom">It (<i>n.</i>)-entire (all)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (thus)</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿʹcyeʼ.”</span> <span lang="en" class="bottom">so-wilt-thou-it-do.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">daasʹnyeʼt,</span> <span lang="en" class="bottom">back-he-it-spoke,</span></span> -<span class="pageNum" id="pb729">[<a href="#pb729">729</a>]</span> -<span class="intra"><span lang="see" class="top">“Ganōʹoⁿʼ</span> <span lang="en" class="bottom">“It (<i>n.</i>)-hopeless</span></span> -<span class="intra"><span lang="see" class="top">naʹeʻ.</span> <span lang="en" class="bottom">verily.</span></span> -<span class="intra"><span lang="see" class="top">Dăʼgwaisʹdĕⁿʼ</span> <span lang="en" class="bottom">Not anything</span></span> -<span class="intra"><span lang="see" class="top">dăʼāʹgyĕⁿʼ</span> <span lang="en" class="bottom">not-I-it-have</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">agadyeʹäʼdŭk.”</span> <span lang="en" class="bottom">should-I-self-it-employ-with.”</span></span> -<span class="intra"><span lang="see" class="top">Deʼaoñnisʻheʼʹoñʼ</span> <span lang="en" class="bottom">Not-it-long-time was</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăʼnĕñyadĕⁿʻdāʼʹsʻhoñ</span> <span lang="en" class="bottom">he (<i>an.</i>)-bone-lying flat just</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e22159" title="Source: daasʻnyeʼt">daasʹnyeʼt</span>,</span> <span lang="en" class="bottom">thence-he-it-answered,</span></span> -<span class="intra"><span lang="see" class="top">odäⁿäⁿtʹ</span> <span lang="en" class="bottom">it (<i>n.</i>)-pitiful (is)</span></span> -<span class="intra"><span lang="see" class="top">he-niodonʻhoⁿgāʹnyĕñ,</span> <span lang="en" class="bottom">where-so-he-suffering (is),</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Heʹoñweʻ</span> <span lang="en" class="bottom">“There where</span></span> -<span class="intra"><span lang="see" class="top">huiʹgĕñ</span> <span lang="en" class="bottom">that-it-is</span></span> -<span class="intra"><span lang="see" class="top">găʻswĕⁿʼʹdaiyĕⁿʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-rotten lies log</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʼʹĕⁿʻ</span> <span lang="en" class="bottom">indeed,</span></span> -<span class="intra"><span lang="see" class="top">gāʹyĕⁿʼ</span> <span lang="en" class="bottom">it-lies</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">agoñʹgesʻhäʼ,</span> <span lang="en" class="bottom">my-skin-pouch,</span></span> -<span class="intra"><span lang="see" class="top">skayanănēʹgēⁿʼ</span> <span lang="en" class="bottom">fisher</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot,</span> <span lang="en" class="bottom">the-kind-of-thing</span></span> -<span class="intra"><span lang="see" class="top">goʼʹgeʻ</span> <span lang="en" class="bottom">in-haste</span></span> -<span class="intra"><span lang="see" class="top">hoʼsēʹgoʻ.”</span> <span lang="en" class="bottom">thence-thou-it-bring.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>) child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">wăaʹgoʼ</span> <span lang="en" class="bottom">thence-he-it-brought</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñgesʹʻhäʼ</span> <span lang="en" class="bottom">his-skin-pouch</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">skayanănēʹgĕⁿʼ</span> <span lang="en" class="bottom">fisher</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot.</span> <span lang="en" class="bottom">the-kind-of-thing.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿʻ</span> <span lang="en" class="bottom">he-his-uncle (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāʹdăʻgoʼ</span> <span lang="en" class="bottom">did-he it-take out</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gagănyăʼsʻhäʼ,</span> <span lang="en" class="bottom">it (<i>n.</i>)-knife,</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">otʻhäʹʼgwĕⁿʼdăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-flint</span></span> -<span class="intra"><span lang="see" class="top">yeniĕñkaoʼkʹtʻhăʼ</span> <span lang="en" class="bottom">one-it-to-make-uses a-spark</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">onäʻʹsăʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-spunk</span></span> -<span class="intra"><span lang="see" class="top">Daoñwaiʹyĕⁿʼ</span> <span lang="en" class="bottom">He-it-him-gave</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā.</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">waaʻsāʹwĕⁿʼ</span> <span lang="en" class="bottom">did-he-it-begin</span></span> -<span class="intra"><span lang="see" class="top">waaʻcyoñniaʹnoñʼ</span> <span lang="en" class="bottom">did-he-it-make in succession</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gayăʼʹdăʼs̆ʻhoⁿʼăʻ,</span> <span lang="en" class="bottom">it (<i>n.</i>)-body-several, (dolls)</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʻʹ</span> <span lang="en" class="bottom">three</span></span> -<span class="intra"><span lang="see" class="top">niʹyoñ,</span> <span lang="en" class="bottom">so many<span id="xd30e22578"></span> it-numbered,</span></span> -<span class="intra"><span lang="see" class="top">wăʼäʹnoⁿʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) bow</span></span> -<span class="intra"><span lang="see" class="top">găʼnoⁿʼ-ʹkhoʻ</span> <span lang="en" class="bottom">it (<i>n.</i>) arrow and</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">hāāʼʹ,</span> <span lang="en" class="bottom">he-it-holds,</span></span> -<span class="intra"><span lang="see" class="top">tgayeʹiʼ</span> <span lang="en" class="bottom">both-it-alike (is)</span></span> -<span class="intra"><span lang="see" class="top">heniʹyot</span> <span lang="en" class="bottom">where-so-it-form is</span></span> -<span class="intra"><span lang="see" class="top">wăʼhăsʹnyeʼt</span> <span lang="en" class="bottom">did-he-it-say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ.</span> <span lang="en" class="bottom">he-his-uncle (is)<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñnoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">did-he-self-task-complete</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-entire.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhĕⁿäʻdātʹʻhoⁿʼ.</span> <span lang="en" class="bottom">did-he run successively.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">diiuiʹwăʼ</span> <span lang="en" class="bottom">so it (<i>n.</i>) reason (is)</span></span> -<span class="intra"><span lang="see" class="top">waayăʼdoñnyaʹnoñʼ</span> <span lang="en" class="bottom">did-he-dolls-make-severally<span></span></span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gayăʼʹdăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-doll</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿhoʼnigoⁿʻgĕñʹnĭʼ</span> <span lang="en" class="bottom">will-it-his-mind-overmatch</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">iʹyas,</span> <span lang="en" class="bottom">he-it-eats,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ,</span> <span lang="en" class="bottom">Sagowenota,</span></span> -<span class="intra"><span lang="see" class="top">nōʹnĕⁿʻ</span> <span lang="en" class="bottom">the now (then) when</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsʻhāʹyoⁿʼ</span> <span lang="en" class="bottom">will-again-he-return</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿyoʼʹgäʻ.</span> <span lang="en" class="bottom">will-it-it-darken (become dark).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Gāʹnioʼ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñnoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">did-he-self-task-complete</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ,</span> <span lang="en" class="bottom">it (<i>n.</i>)-entire,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhĕⁿäʻdātʹʻhoⁿʼ</span> <span lang="en" class="bottom">did-he-run-successively</span></span> -<span class="intra"><span lang="see" class="top">he-nigawēʹnăʼ</span> <span lang="en" class="bottom">where-so-it (<i>n.</i>)-island-large (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diiuiʹʻwăʼ</span> <span lang="en" class="bottom">such-it-season-(is)</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿhoʼnigoⁿgĕñʹnĭʼ,</span> <span lang="en" class="bottom">will-he-his-mind-overmatch,</span></span> -<span class="pageNum" id="pb730">[<a href="#pb730">730</a>]</span> -<span class="intra"><span lang="see" class="top">ĕⁿhoʼnigoⁿhoⁿʼʹdäⁿʼ,</span> <span lang="en" class="bottom">will-he-his-mind-deceive</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">hoʻswāʹĕⁿs</span> <span lang="en" class="bottom">he-him-hates</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hosʻhenĕⁿʼʹsʻhoⁿʼă</span> <span lang="en" class="bottom">he-it-slave(s) several</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">tcīʹyäʼ.</span> <span lang="en" class="bottom">dog(s).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdji</span> <span lang="en" class="bottom">he (<i>an.</i>) ancient-one</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">djāʹgoⁿ,</span> <span lang="en" class="bottom">be brave,</span></span> -<span class="intra"><span lang="see" class="top">hiwāʹdĕⁿʼ.</span> <span lang="en" class="bottom">my nephew.</span></span> -<span class="intra"><span lang="see" class="top">Ĕⁿsonʹʻhek</span> <span lang="en" class="bottom">Shalt-thou-alive-be</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">it is a fact</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻsiwayēʹis</span> <span lang="en" class="bottom">wilt-thou-it-matter-fulfill</span></span> -<span class="intra"><span lang="see" class="top">nĕñʹ</span> <span lang="en" class="bottom">this (thing)</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">such-kind of thing</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgiʼ.”</span> <span lang="en" class="bottom">did-I-it-say.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">dăasʹnyeʼt</span> <span lang="en" class="bottom">thence-he-it answered</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Niʹioʻ</span> <span lang="en" class="bottom">“So (be) it</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">thus (there)</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿʹgyeʼ,</span> <span lang="en" class="bottom">so will I-it-do,</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgiwāyeʹis,</span> <span lang="en" class="bottom">will-I-it-matter-fulfill,</span></span> -<span class="intra"><span lang="see" class="top">nĕñʹ</span> <span lang="en" class="bottom">this (thing)</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">such-kind-of-thing</span></span> -<span class="intra"><span lang="see" class="top">oʼʹsiʼ.”</span> <span lang="en" class="bottom"><span class="corr" id="xd30e23198" title="Source: didst-thou it-say.”-">didst-thou-it-say.”</span></span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">waaʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">did-he (<i>an.</i>)-start</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">haāwinonʹdieʼ</span> <span lang="en" class="bottom">he-it-carrying goes along<span></span></span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gayăʼʹdăʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-body<span></span> (doll)<span class="corr" id="xd30e23274" title="Source: ,">.</span></span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">deyoʼhoñweōʹgĕñ</span> <span lang="en" class="bottom">two-it-it-branch forked (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhāʹdăs</span> <span lang="en" class="bottom">did-he-it-cause to stand</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">gayăʼʹdăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-body</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʻʹ</span> <span lang="en" class="bottom">three</span></span> -<span class="intra"><span lang="see" class="top">niʹyoñ</span> <span lang="en" class="bottom">so many<span id="xd30e23364"></span> it-in number (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (thus)</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">nâⁿʹyeʼ.</span> <span lang="en" class="bottom">so-he-it-did.</span></span> -<span class="intra"><span lang="see" class="top">Weʹsoʼ</span> <span lang="en" class="bottom">Much</span></span> -<span class="intra"><span lang="see" class="top">waakʹdoñʼ</span> <span lang="en" class="bottom">did-he-it-search</span></span> -<span class="intra"><span lang="see" class="top">hegawāʹnot</span> <span lang="en" class="bottom">where-it (<i>n.</i>)-island-floats</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e23414" title="Source: neʼneʻ">neʼneʻʹ</span></span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">ganăkdiʹio</span> <span lang="en" class="bottom">it (<i>n.</i>)-place-fine (is)</span></span> -<span class="intra"><span lang="see" class="top">heʹ gäʹit,</span> <span lang="en" class="bottom">where-it (<i>n.</i>)-tree stands,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">weʹĕⁿʻ</span> <span lang="en" class="bottom">far away</span></span> -<span class="intra"><span lang="see" class="top">heʹ gäʹit</span> <span lang="en" class="bottom">where-it-(<i>n.</i>)-tree stands</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">watʻhoñwayĕñdăkʹhwăʼ;</span> <span lang="en" class="bottom">it-self-canoe-to-lie-uses;</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (thus)</span></span> -<span class="intra"><span lang="see" class="top">nâⁿʹyeʼ</span> <span lang="en" class="bottom">so-he-it-did</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where (so that)</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿhoʼnigoⁿgĕñʹnĭʼ</span> <span lang="en" class="bottom">so-will-he-his-mind-overmatch</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʻswāʹĕⁿs</span> <span lang="en" class="bottom">he-him-hates</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿtʻhoñwayăʼdiʻsăkʹhăʼ</span> <span lang="en" class="bottom">thence-will-he-his-body-to-seek-come</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then) = when</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿyoʼʹgäʻ.</span> <span lang="en" class="bottom">will-it-it-darken.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼgäsʹʼăʻ</span> <span lang="en" class="bottom">it-it-darkens a little</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāʹeʼ</span> <span lang="en" class="bottom">thither-did-he-go</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhatʻhoñwayĕñdăkʹhwăʼ</span> <span lang="en" class="bottom">there-he his-canoe to-lie uses it</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʻswāʹĕⁿs,</span> <span lang="en" class="bottom">he-him-hates,</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">niōnăkdäʹgwĕñ</span> <span lang="en" class="bottom">there-he-it-place has selected</span></span> -<span class="intra"><span lang="see" class="top">heʻ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿadăʻseʻʹdăʼ.</span> <span lang="en" class="bottom">will-he-self-conceal.</span></span> -<span class="intra"><span lang="see" class="top">Gāʹnioʼ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāʹyoⁿʼ</span> <span lang="en" class="bottom">there-he-arrived</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waādyoʼʹdat</span> <span lang="en" class="bottom">did-he-self-set-to work</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">waāyadoñʹnĭʼ</span> <span lang="en" class="bottom">did he-it-hole make</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="pageNum" id="pb731">[<a href="#pb731">731</a>]</span> -<span class="intra"><span lang="see" class="top">oʼneʻʹsăgoñ</span> <span lang="en" class="bottom">it (<i>n.</i>)-sand-in</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻʹdjiʻ</span> <span lang="en" class="bottom">there-just (=just right)</span></span> -<span class="intra"><span lang="see" class="top">nīʹwăʼs.</span> <span lang="en" class="bottom">so-it-large-is.</span></span> -<span class="intra"><span lang="see" class="top">Deʼaonisʻheʼʹoñʼ</span> <span lang="en" class="bottom">Not-it-long time-is</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñnoʼkʹdĕⁿʼ,</span> <span lang="en" class="bottom">did-he-his-task-complete<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waādyăsʹʻhĕñʼ</span> <span lang="en" class="bottom">did-he-self-lay</span></span> -<span class="intra"><span lang="see" class="top">oʼneʹʻsăgoñ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-sand in.</span></span> -<span class="intra"><span lang="see" class="top">Neʻʹ</span> <span lang="en" class="bottom">The</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼoʼʹgäʻ</span> <span lang="en" class="bottom">did-it-it-darken</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hayăsʻhĕⁿʼʹsʻhoñ,</span> <span lang="en" class="bottom">he supine lay just</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">ostʻhoñʹsʻhoñ</span> <span lang="en" class="bottom">it-small-just</span></span> -<span class="intra"><span lang="see" class="top">dewăʼʹhāʼ</span> <span lang="en" class="bottom">it-projects</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăsăgainʹ,</span> <span lang="en" class="bottom">his face-hole = his mouth</span></span> -<span class="intra"><span lang="see" class="top">tgayēʹiʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) correct (is)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hadoñʹnyeʼs.</span> <span lang="en" class="bottom">he-breathes.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">There</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">hăʼnigoⁿʹʻäⁿʼ</span> <span lang="en" class="bottom">his-mind-is-on</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsʻhāʹyoⁿʼ</span> <span lang="en" class="bottom">will-again-he-arrive</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʻswāʹĕⁿs,</span> <span lang="en" class="bottom">he-him-hates,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ.</span> <span lang="en" class="bottom">Sagowenota.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʼyoʹnĭsʻheʼt</span> <span lang="en" class="bottom">Did-it-delay-long</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hayăsʻʹhĕⁿʼ</span> <span lang="en" class="bottom">he-supine lay</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hăʼnigoⁿʹʻäⁿʼ</span> <span lang="en" class="bottom">his-mind-is-on</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e24087" title="Source: ĕⁿsʻhāʼyoⁿʼ">ĕⁿsʻhāʹyoⁿʼ</span></span> <span lang="en" class="bottom">will-again-he-arrive</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being(s)</span></span> -<span class="intra"><span lang="see" class="top">īʹyas.</span> <span lang="en" class="bottom">he-it-eats.</span></span> -<span class="intra"><span lang="see" class="top">Honoⁿʻʹdoⁿʼ</span> <span lang="en" class="bottom">He-it-knew</span></span> -<span class="intra"><span lang="see" class="top">he-nīʹyoñ</span> <span lang="en" class="bottom">there-so-it-numbers-many</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hotʻhyuʹwi</span> <span lang="en" class="bottom">he-it-him told</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoⁿʼʹsĕⁿ</span> <span lang="en" class="bottom">his-uncle</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ</span> <span lang="en" class="bottom">it (<i>n.</i>) entire (is)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgaiwăyeʹiʻ.</span> <span lang="en" class="bottom">will-it-matter fulfilled be<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Honoⁿʻʹdoⁿʼ</span> <span lang="en" class="bottom">He-it-knew</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">he-niōyăʼdătʹgoⁿʼ</span> <span lang="en" class="bottom">there-so-his-body ot-kon (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">dăʼgwisdĕⁿʼ</span> <span lang="en" class="bottom">not-anything</span></span> -<span class="intra"><span lang="see" class="top">deʼaoⁿwĕñdjanăʼgōʹwäs.</span> <span lang="en" class="bottom">not-it-him-earth-affects.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼhoʻʹsʻhoñ</span> <span lang="en" class="bottom">thus-just (there)</span></span> -<span class="intra"><span lang="see" class="top">nīʹyot</span> <span lang="en" class="bottom">so it is</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e24242" title="Source: oʼyoʼnisʻheʼt">oʼyoʹnisʻheʼt</span>.</span> <span lang="en" class="bottom">did-it (<i>n.</i>)-remain. (endure).</span></span> -<span class="intra"><span lang="see" class="top">Hăʼdewăʻsoñtʻʹhĕⁿ</span> <span lang="en" class="bottom">Just-it (<i>n.</i>)-night-middle</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼgāʹāt,</span> <span lang="en" class="bottom">did-it-it-pass</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">tʻhōʹhă</span> <span lang="en" class="bottom">nearly</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿdwĕñdōʹdĕⁿʼ</span> <span lang="en" class="bottom">will-it-day-project (protrude)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">dyĕñgwăʻʹsʻhoñ</span> <span lang="en" class="bottom">suddenly-just</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">tchihogăʼĕñʹyoⁿʼ</span> <span lang="en" class="bottom">while-he-it-was-watching</span></span> -<span class="intra"><span lang="see" class="top">heʹ-ganyōʹdaeʼ</span> <span lang="en" class="bottom">where-it (<i>n.</i>)-lake</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">dayodiʼsʹdāʹdieʼ</span> <span lang="en" class="bottom">hither-it (<i>n.</i>)-noise-arising-comes</span></span> -<span class="intra"><span lang="see" class="top">adiʼgwāʼ</span> <span lang="en" class="bottom">unknown</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">such-kind-of thing</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">odogĕⁿʹdĭʻ</span> <span lang="en" class="bottom">itself-steers directly</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">gawēʹnot.</span> <span lang="en" class="bottom">it (<i>n.</i>)-island-floats.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dăʼaonisʻhēʹʼoñʼ</span> <span lang="en" class="bottom">Not-it-lasts-long</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">dayonadiʼsdāʹdieʼ</span> <span lang="en" class="bottom">hither-they (<i>n.</i>)-their-noise-arising come</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñgakʹ</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">odigaweoñʹdieʼ</span> <span lang="en" class="bottom">they (<i>z.</i>)-paddling come</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʻhoñʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe</span></span> -<span class="intra"><span lang="see" class="top">neʼneʻʹ</span> <span lang="en" class="bottom">that-the</span></span> -<span class="intra"><span lang="see" class="top">howēʹnōdĕⁿ</span> <span lang="en" class="bottom">he-him-island-put on</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā,</span> <span lang="en" class="bottom">he (<i>an.</i>) child-great (is),</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djīʹyäʻ</span> <span lang="en" class="bottom">dog(s)</span></span> -<span class="intra"><span lang="see" class="top">onadiʼsʹdāʼ,</span> <span lang="en" class="bottom">their (<i>z.</i>)-self noise</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">igĕñʹ</span> <span lang="en" class="bottom">it-is</span></span> -<span class="intra"><span lang="see" class="top">odigāʹyĕⁿs</span> <span lang="en" class="bottom">they (<i>z.</i>)-keenly-willing (are)</span></span> -<span class="intra"><span lang="see" class="top">awadisʹʻhēʼ</span> <span lang="en" class="bottom">should-they-it-pursue</span></span> -<span class="intra"><span lang="see" class="top">hăʼgwisʹdĕⁿʼ,</span> <span lang="en" class="bottom">whatsoever thing,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diiuiʻʹwăʼ</span> <span lang="en" class="bottom">there-it (<i>n.</i>) reason (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāʹdiks</span> <span lang="en" class="bottom">they (<i>z.</i>)-it-eat</span></span> -<span class="intra"><span lang="see" class="top">gawēʹnăʼgeʻ</span> <span lang="en" class="bottom">it (<i>n.</i>)-island-on</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">oʼʹwāʼ;</span> <span lang="en" class="bottom">it (<i>n.</i>)-meat; flesh;</span></span> -<span class="pageNum" id="pb732">[<a href="#pb732">732</a>]</span> -<span class="intra"><span lang="see" class="top">gayĕñdeʹi</span> <span lang="en" class="bottom">it (z.)-it-knows</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">nihayĕñnoʼʹdĕⁿʻ<span id="xd30e24696"></span></span> <span lang="en" class="bottom">such-his-manner-of-doing-kind of (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">hoʻsʻhenĕⁿʼʹsʻhoⁿʼ</span> <span lang="en" class="bottom">his (<i>an.</i>)-slaves-several</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgweʻ</span> <span lang="en" class="bottom">human being</span></span> -<span class="intra"><span lang="see" class="top">īʹyas.</span> <span lang="en" class="bottom">he-it-eats.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e24749" title="Source: Dăʹ">Dāʹ</span></span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">tci-hotʻhoⁿʻdiyosʹdoⁿ</span> <span lang="en" class="bottom">as, while, he his ear(s)-fine-has made</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">dāyotkāʹeʻ,</span> <span lang="en" class="bottom">there-it-sound-arose</span></span> -<span class="intra"><span lang="see" class="top">oʹñĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waaʼdīʹheʼt</span> <span lang="en" class="bottom">did-he-land</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">haoñwayăʼdiʻsăkʹhăʼ</span> <span lang="en" class="bottom">thence-he-his-body-to-seek-comes</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñwaʻswāʹĕⁿs.</span> <span lang="en" class="bottom">he-him-hates.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ</span> <span lang="en" class="bottom">Sagowenota</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come, “Go to,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">seswayăʼdĭʻsăkʹhăʻ</span> <span lang="en" class="bottom">his-you (<i>pl.</i>)-body-to-seek do go</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgweʻ</span> <span lang="en" class="bottom">he (<i>an.</i>)-human being (is)</span></span> -<span class="intra"><span lang="see" class="top">gaweʻʹ</span> <span lang="en" class="bottom">where (in what place)</span></span> -<span class="intra"><span lang="see" class="top">adiʼʹgwă</span> <span lang="en" class="bottom">unknown</span></span> -<span class="intra"><span lang="see" class="top">niaʼnĕñyāʹyĕⁿʼ.”</span> <span lang="en" class="bottom">there-his-bone(s) lie.”</span></span> -<span class="intra"><span lang="see" class="top">Ganioʼʹ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">oʼhatʹgăʼ</span> <span lang="en" class="bottom">did he-it-let go</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honăsʹkwaiyĕⁿʼ</span> <span lang="en" class="bottom">his slave(s)-owned</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e25013" title="Source: djīyäʻ">djīʹyäʻ</span></span> <span lang="en" class="bottom">dog(s)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he-it say,</span></span> -<span class="intra"><span lang="see" class="top">“Snidjāʹgoⁿ,</span> <span lang="en" class="bottom">“You-two-be brave,</span></span> -<span class="intra"><span lang="see" class="top">snidjāʹgoⁿ.</span> <span lang="en" class="bottom">you-two-be brave.</span></span> -<span class="intra"><span lang="see" class="top">Hestuäʻʹ,</span> <span lang="en" class="bottom">Hence you-two-go<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">hestuäʻʹ,</span> <span lang="en" class="bottom">hence you-two-go,</span></span> -<span class="intra"><span lang="see" class="top">hestuäʻʹ.”</span> <span lang="en" class="bottom">hence you-two-go.”</span></span> -(It is usual to confine the use of this last command only to dogs; it signifies ‘go -ye, go ye, hence.’—Ed.) -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djīʹyäʻ</span> <span lang="en" class="bottom">dog(s)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼwĕñnĕñniʼyoʻswāʹĕñʼ</span> <span lang="en" class="bottom">did-they (<i>z.</i>)-take scents</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hodyānāʹʻhoⁿʼ</span> <span lang="en" class="bottom">he-his-tracks-has traced</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">waoʻʹsēʼ</span> <span lang="en" class="bottom">did-they-him pursue</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">where there</span></span> -<span class="intra"><span lang="see" class="top">hodākʹheʻsoⁿʼ</span> <span lang="en" class="bottom">he-running-went to and fro</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā.</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ</span> <span lang="en" class="bottom">Sagowenota</span></span> -<span class="intra"><span lang="see" class="top">waāsʹnyeʼt</span> <span lang="en" class="bottom">did-he-it-speak</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">“Hoñʹgak,</span> <span lang="en" class="bottom">“Wild geese,</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e25289" title="Source: agesʻheʹnĕⁿʼsʻhoⁿʼ">agesʻhenĕⁿʼʹsʻhoⁿʼ</span></span> <span lang="en" class="bottom">my-servants-several</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">swadekhwiʻsăkʹhăʻ.”</span> <span lang="en" class="bottom">you-own-food-to-seek-do go.”</span></span> -<span class="intra"><span lang="see" class="top">Neʻʹ</span> <span lang="en" class="bottom">The</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñdeʻtciʻhwĕⁿ</span> <span lang="en" class="bottom">he-it-hears-distinctly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">hāʹdoⁿ</span> <span lang="en" class="bottom">he-it-says</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ.</span> <span lang="en" class="bottom">he-(<i>an.</i>) ancient one (is).</span></span> -<span class="intra"><span lang="see" class="top">Oʼdwadīʹdĕⁿʼ</span> <span lang="en" class="bottom">Did-they (<i>z.</i>)-fly away</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak.</span> <span lang="en" class="bottom">wild geese.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ</span> <span lang="en" class="bottom">Sagowenota</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">waādākʹheʼ</span> <span lang="en" class="bottom">thither he-running went</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">heyonēʹnoñ</span> <span lang="en" class="bottom">hence-they (<i>z.</i>)-have gone</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʻsʻhenĕⁿʻsʻhoⁿʼ</span> <span lang="en" class="bottom">his (<i>an.</i>)-slave(s)-several</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djīʹyäʻ.</span> <span lang="en" class="bottom">dog(s).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So then</span></span> -<span class="intra"><span lang="see" class="top">tchihadākʹheʼ</span> <span lang="en" class="bottom">as he-running-went</span></span> -<span class="intra"><span lang="see" class="top">dyĕñgwăʻʹsʻhoñ</span> <span lang="en" class="bottom">suddenly-just, all at once,</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">wēʹĕⁿ</span> <span lang="en" class="bottom">far away</span></span> -<span class="pageNum" id="pb733">[<a href="#pb733">733</a>]</span> -<span class="intra"><span lang="see" class="top">tkāʹnĭ,</span> <span lang="en" class="bottom">there-it (<i>z.</i>)-barks<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">“Wauʻʹ,</span> <span lang="en" class="bottom">“Wauʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">wauʻʹ,</span> <span lang="en" class="bottom">wauʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">wauʻʹ,”</span> <span lang="en" class="bottom">wauʻʹ,”</span></span> -<span class="intra"><span lang="see" class="top">dyoʹdoñ.</span> <span lang="en" class="bottom">there-it-it-sounds.</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">doskĕñʹăʻ</span> <span lang="en" class="bottom">nearby, close at hand</span></span> -<span class="intra"><span lang="see" class="top">niyaādākʹheʼ</span> <span lang="en" class="bottom">thither-he-running-goes</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">sgātʹ</span> <span lang="en" class="bottom">one-it (<i>z.</i>) is</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djīʹyäʻ</span> <span lang="en" class="bottom">dog</span></span> -<span class="intra"><span lang="see" class="top">oʼdwăʻsĕntʹʻho,</span> <span lang="en" class="bottom">did-it (<i>z.</i>)-cry out,</span></span> -<span class="intra"><span lang="see" class="top">“Kwĕñʻʹ,</span> <span lang="en" class="bottom">“Kwĕñʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">kwĕñʻʹ,</span> <span lang="en" class="bottom">kwĕñʻʹ<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">kwĕñʻʹ,”</span> <span lang="en" class="bottom">kwĕñʻʹ,”</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgĕⁿʼ.</span> <span lang="en" class="bottom">did-it-say.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">There</span></span> -<span class="intra"><span lang="see" class="top">waādākʹheʼ,</span> <span lang="en" class="bottom">hence-he-running-goes,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāʹyoⁿʼ</span> <span lang="en" class="bottom">there-did-he-arrive</span></span> -<span class="intra"><span lang="see" class="top">dyĕñgwăʻʹsʻhoñ</span> <span lang="en" class="bottom">suddenly- just (surprised)</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ</span> <span lang="en" class="bottom">did-he-it-see</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gayăsʹʻheⁿʼ,</span> <span lang="en" class="bottom">it (<i>z.</i>)-supine-lay<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hodjīʹyäʼ</span> <span lang="en" class="bottom">his-dog</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">heyoʼʹsĕⁿʼoⁿ</span> <span lang="en" class="bottom">there-it (<i>n.</i>)-fallen-has</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼʹnoⁿʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-arrow</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">găsāʹgain.</span> <span lang="en" class="bottom">it (<i>z.</i>)-mouth-in.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ</span> <span lang="en" class="bottom">Sagowenota</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wooʼnigoⁿʻgāʹʻhĕⁿ</span> <span lang="en" class="bottom">did-it-his-mind-vex, trouble</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Awĕñdoñʹnyăʼt</span> <span lang="en" class="bottom">“It is discouraging</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ,”</span> <span lang="en" class="bottom">verily,”</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">wooʻʹdoⁿʼs</span> <span lang="en" class="bottom">did-he-it-lose</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honaskwanoⁿsʹdeʻk</span> <span lang="en" class="bottom">he-it-(<i>z.</i>) servant-cherished</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djīʹyäʻ.</span> <span lang="en" class="bottom">dog.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So then</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">näⁿʹgäⁿ</span> <span lang="en" class="bottom">this (it) is</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgweʻ</span> <span lang="en" class="bottom">he (<i>an.</i>)-human being (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waāsʹnyeʼt</span> <span lang="en" class="bottom">did-he-it-speak</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Agwasʹ,</span> <span lang="en" class="bottom">“Very,</span></span> -<span class="intra"><span lang="see" class="top">ĕñʼʹ</span> <span lang="en" class="bottom">I-it-think</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">it seems</span></span> -<span class="intra"><span lang="see" class="top">hodyăʼdatʹkoⁿʼ.”</span> <span lang="en" class="bottom">his body is otkon.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dăʼdjiăʻʹsʻhoñ</span> <span lang="en" class="bottom">Not long after-just</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">wēʹĕⁿʻ</span> <span lang="en" class="bottom">far away</span></span> -<span class="intra"><span lang="see" class="top">tgāʹnĭʻ,</span> <span lang="en" class="bottom">there-it (<i>z.</i>)-is barking,</span></span> -<span class="intra"><span lang="see" class="top">“Wauʻʹ,</span> <span lang="en" class="bottom">“Wauʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">wauʻʹ,</span> <span lang="en" class="bottom">wauʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">wauʻʹ,”</span> <span lang="en" class="bottom">wauʻʹ,”</span></span> -<span class="intra"><span lang="see" class="top">dyoʹdoñ,</span> <span lang="en" class="bottom">there-it-it-sounds<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waādakʹheʼ</span> <span lang="en" class="bottom">did-he-running go</span></span> -<span class="intra"><span lang="see" class="top">heʹgwa.</span> <span lang="en" class="bottom">towards<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very (just)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">doskĕñʹăʻ</span> <span lang="en" class="bottom">it is near, nearby,</span></span> -<span class="intra"><span lang="see" class="top">niyaādākʹheʼ</span> <span lang="en" class="bottom">thither-he-running goes</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again, once more</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hotʻhonʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">oʼdwăʻsĕñtʹʻhoʼ</span> <span lang="en" class="bottom">did-it (<i>z.</i>)-cry out</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djīʹyäʻ<span id="xd30e26250"></span>,</span> <span lang="en" class="bottom">dog,</span></span> -<span class="intra"><span lang="see" class="top">“Kwĕñʻʹ,</span> <span lang="en" class="bottom">“Kwĕñʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">kwĕñʻʹ,</span> <span lang="en" class="bottom">kwĕñʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">kwĕñʻʹ,”</span> <span lang="en" class="bottom">kwĕñʻʹ,”</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgĕⁿʼ.</span> <span lang="en" class="bottom">did-it-say.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʻʹ</span> <span lang="en" class="bottom">The</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāʹyoⁿʼ</span> <span lang="en" class="bottom">did-he-arrive</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again, once more<span id="xd30e26327"></span></span></span> -<span class="intra"><span lang="see" class="top">waatkāʹtʻhoʼ</span> <span lang="en" class="bottom">did-he-it-look at</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">skatʹ</span> <span lang="en" class="bottom">one-it-is</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djīʹyäʻ</span> <span lang="en" class="bottom">dog</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gayăsʹʻhĕⁿʼ,</span> <span lang="en" class="bottom">it (<i>z.</i>)-supine lay,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹho-khoʻ</span> <span lang="en" class="bottom">there and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again, once<span id="xd30e26395"></span> more</span></span> -<span class="intra"><span lang="see" class="top">gaʻsāʹgain</span> <span lang="en" class="bottom">it(s)-mouth in</span></span> -<span class="intra"><span lang="see" class="top">găʼʹnot,</span> <span lang="en" class="bottom">it (<i>n.</i>)-arrow protruded from</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diiuiʻʹwăʼ</span> <span lang="en" class="bottom">there-it (<i>n.</i>)-reason (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">heyoʼsĕⁿʻʹdoⁿ</span> <span lang="en" class="bottom">there-it-has dropped</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deknīʹhădoⁿʼt</span> <span lang="en" class="bottom">two = in order (second)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gayăʼdoñni</span> <span lang="en" class="bottom">it (<i>n.</i>)-mannikin</span></span> -<span class="intra"><span lang="see" class="top">gayăʼʹdăʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-doll, body.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="pageNum" id="pb734">[<a href="#pb734">734</a>]</span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he (<i>an.</i>) ancient one (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again, once more</span></span> -<span class="intra"><span lang="see" class="top">waāsʹnyeʼt</span> <span lang="en" class="bottom">did-he-it-speak</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“O,</span> <span lang="en" class="bottom">“Oh,</span></span> -<span class="intra"><span lang="see" class="top">awĕndoñʹnyăʼt,</span> <span lang="en" class="bottom">it-is-discouraging,</span></span> -<span class="intra"><span lang="see" class="top">awĕndoñʹnyăʼt</span> <span lang="en" class="bottom">it-is-discouraging</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ.</span> <span lang="en" class="bottom">verily.</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">ĕñʼʹ</span> <span lang="en" class="bottom">I-it-it-think</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">seems</span></span> -<span class="intra"><span lang="see" class="top">hodyăʼdātʹkoⁿʼ</span> <span lang="en" class="bottom">his (<i>an.</i>)-body-otkon (is)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ.”</span> <span lang="en" class="bottom">verily.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Tchi-hotʹʻhāʼ</span> <span lang="en" class="bottom">While-he-it-is-uttering</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e26644" title="Source: āʹeʼʻ">āʹeʼ</span></span> <span lang="en" class="bottom">again, once more</span></span> -<span class="intra"><span lang="see" class="top">hotʻhonʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">hoʹgwā</span> <span lang="en" class="bottom">aside, yonder away</span></span> -<span class="intra"><span lang="see" class="top">tkāʹnĭʻ</span> <span lang="en" class="bottom">there-it-is-barking</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʻʹădoⁿʼt</span> <span lang="en" class="bottom"><span class="corr" id="xd30e26684" title="Source: three-ln">three-in</span> order, (third)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djīʹyäʻ,</span> <span lang="en" class="bottom">dog,</span></span> -<span class="intra"><span lang="see" class="top">“Wauʻʹ,</span> <span lang="en" class="bottom">“Wauʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">wauʻʹ,</span> <span lang="en" class="bottom">wauʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">wauʻʹ,”</span> <span lang="en" class="bottom">wauʻʹ,”</span></span> -<span class="intra"><span lang="see" class="top">dyoʹdoñ.</span> <span lang="en" class="bottom">there-it-sounds.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăgĕⁿʹdjĭʻ</span> <span lang="en" class="bottom">he (<i>an.</i>)-ancient one</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waādākʹheʼ.</span> <span lang="en" class="bottom">did-he-running go.</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again, once more,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">doskĕñʹăʻ</span> <span lang="en" class="bottom">nearby close at hand</span></span> -<span class="intra"><span lang="see" class="top">niyaādākʹheʼ</span> <span lang="en" class="bottom">there-thither-he-running-goes</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hotʻhonʹdeʼ</span> <span lang="en" class="bottom">he-it-hears</span></span> -<span class="intra"><span lang="see" class="top">oʼdwăʻsĕñtʹʻhoʼ</span> <span lang="en" class="bottom">did-it-cry out</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djīʹyäʻ,</span> <span lang="en" class="bottom">dog,</span></span> -<span class="intra"><span lang="see" class="top">“Kwĕñʻʹ,</span> <span lang="en" class="bottom">“Kwĕñʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">kwĕñʻʹ,</span> <span lang="en" class="bottom">kwĕñʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">kwĕñʻʹ<span class="corr" title="Not in source">,</span>”</span> <span lang="en" class="bottom">kwĕñʻʹ<span class="corr" id="xd30e26870" title="Source: .">,</span>”</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgĕⁿʼ.</span> <span lang="en" class="bottom">did-it-say.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăgĕⁿʹdjĭʻ</span> <span lang="en" class="bottom">he (<i>an.</i>)-ancient one (is)</span></span> -<span class="intra"><span lang="see" class="top">wooʻʹdyoⁿʼ,</span> <span lang="en" class="bottom">did-he-become afraid,</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ-khoʻ,</span> <span lang="en" class="bottom">did-he-it-say and,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsgadeʼgoʼʹsʻhoñ,</span> <span lang="en" class="bottom">shall-again-I-self-absent = just,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʼʹĕⁿʻ</span> <span lang="en" class="bottom">in as much as</span></span> -<span class="intra"><span lang="see" class="top">hoʼwăsʹʼăʻt</span> <span lang="en" class="bottom">did-it-(them)-use up</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gyăʼdäʼskwăʼʹcyoñk</span> <span lang="en" class="bottom">I-their-bodies-prized-severally</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">agedjīyäʼʹsʻhoⁿʼgĕñʹoⁿʼ.</span> <span lang="en" class="bottom">my-dog(s) several-were.</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hodyăʼdatkoⁿʼʹsʻhoñ.”</span> <span lang="en" class="bottom">his <span class="corr" id="xd30e27033" title="Source: own-body-ot kon">own-body-otkon</span> (is)—just.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Heʹoñweʻ</span> <span lang="en" class="bottom">There where</span></span> -<span class="intra"><span lang="see" class="top">hăʼdoñsaĕⁿʻʹdāt</span> <span lang="en" class="bottom">thence again he-ran (he ran homeward)</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tgaʻhoñwāʹyĕⁿʼ.</span> <span lang="en" class="bottom">there-it (<i>n.</i>)-canoe-lies.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">tchi-watʻhāʹwĭʼ</span> <span lang="en" class="bottom">while-it (<i>n.</i>)-self-bore along</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">tʻhihodyeʹĕⁿʻ</span> <span lang="en" class="bottom">just-he-self-kept-still</span></span> -<span class="intra"><span lang="see" class="top">hăʼnigoⁿʹhäʼ-khoʻ,</span> <span lang="en" class="bottom">his-mind-was on (it), and,</span></span> -<span class="intra"><span lang="see" class="top">ganioʼʹ</span> <span lang="en" class="bottom">just as soon as</span></span> -<span class="intra"><span lang="see" class="top">wēʹĕⁿʻ</span> <span lang="en" class="bottom">far away</span></span> -<span class="intra"><span lang="see" class="top">hēʼsʹ</span> <span lang="en" class="bottom">he-goes-to and fro</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăgĕⁿʻʹdjĭ</span> <span lang="en" class="bottom">he (<i>an.</i>)-ancient one (is)</span></span> -<span class="intra"><span lang="see" class="top">goʼʹgeʻ</span> <span lang="en" class="bottom">quickly</span></span> -<span class="intra"><span lang="see" class="top">waādeʼnoⁿʻdaʻʹgoʼ</span> <span lang="en" class="bottom">did-he-self-unbury</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʼneʻʹsăgoñ</span> <span lang="en" class="bottom">it (<i>n.</i>)-sand-in</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">ganyadākʹdăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-lake-beside</span></span> -<span class="intra"><span lang="see" class="top">heʻhawēʹnoñ,</span> <span lang="en" class="bottom">thither-he-went,</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhaʻdjāʹĕⁿʼ-khoʻ</span> <span lang="en" class="bottom">did-he-it-shove-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʻhoñʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe</span></span> -<span class="intra"><span lang="see" class="top">oʻnegăʼʹgeʻ</span> <span lang="en" class="bottom">it (<i>n.</i>)-water-on</span></span> -<span class="intra"><span lang="see" class="top">oĕⁿʼʹheʼt,</span> <span lang="en" class="bottom">it (<i>n.</i>)-stood, stopped,</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhōʹet</span> <span lang="en" class="bottom">did-he-call aloud</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Gāʹoʼ</span> <span lang="en" class="bottom">“Hither</span></span> -<span class="intra"><span lang="see" class="top">nondāʹswet</span> <span lang="en" class="bottom">thence-do-you-come</span></span> -<span class="intra"><span lang="see" class="top">agesʻhenoⁿʼʹsʻhoⁿʼ</span> <span lang="en" class="bottom">my-servants-several</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak.<span class="corr" id="xd30e27311" title="Not in source">”</span></span> <span lang="en" class="bottom">wild geese.<span class="corr" id="xd30e27315" title="Not in source">”</span></span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">onadiʼsʹdāʼ</span> <span lang="en" class="bottom">they (<i>z.</i>)-noise-raised</span></span> -<span class="intra"><span lang="see" class="top">“dauñʻʹ”</span> <span lang="en" class="bottom">“<span class="corr" id="xd30e27354" title="Source: tauñʻʹ">dauñʻʹ</span>”</span></span> -<span class="intra"><span lang="see" class="top">dyoʹdoñ,</span> <span lang="en" class="bottom">there-it-sounded,</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ</span> <span lang="en" class="bottom">it (<i>n.</i>)-entire</span></span> -<span class="intra"><span lang="see" class="top">oʼwādīʹyoⁿʼ</span> <span lang="en" class="bottom">did-they (<i>z.</i>)-arrive</span></span> -<span class="intra"><span lang="see" class="top">gahoñwakʹdăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe-beside</span></span> -<span class="intra"><span lang="see" class="top">oʼwadyăʼdaniyoñʹdĕⁿʼ.</span> <span lang="en" class="bottom">did-they-own-body-attach.</span></span> -<span class="pageNum" id="pb735">[<a href="#pb735">735</a>]</span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">ganioʼʹ</span> <span lang="en" class="bottom">as soon as</span></span> -<span class="intra"><span lang="see" class="top">waādeʼnoⁿʻʹdäʻ</span> <span lang="en" class="bottom">did-he-self-put-aboard</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Neʼʹhoʻ</span> <span lang="en" class="bottom">“There</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿdjiswadōʹgĕⁿt</span> <span lang="en" class="bottom">hence-will-again-you-direct (yourselves)</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">diswaʻdĕñʹdyoñ</span> <span lang="en" class="bottom">thence-you-have-departed</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dyoñgwăʻdĕñʹdyoñ.”</span> <span lang="en" class="bottom">thence-we-you-have-started.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">onatʻhonʹdeʼ</span> <span lang="en" class="bottom">they (<i>z.</i>)-it-hear</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kind-of-thing</span></span> -<span class="intra"><span lang="see" class="top">waāsʹnyeʼt</span> <span lang="en" class="bottom">did-he-it-speak</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼwadīʹgaweʼ</span> <span lang="en" class="bottom">did-they (<i>z.</i>)-paddle</span></span> -<span class="intra"><span lang="see" class="top">oʻsnoäʹdieʼ,</span> <span lang="en" class="bottom">it-swiftly-went along<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">“Suʻʹ,</span> <span lang="en" class="bottom">“Suʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">suʻʹ,</span> <span lang="en" class="bottom">suʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">suʻʹ,</span> <span lang="en" class="bottom">suʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">suʻʹ,</span> <span lang="en" class="bottom">suʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">suʻʹ,”</span> <span lang="en" class="bottom">suʻʹ,”</span></span> -<span class="intra"><span lang="see" class="top">ōʹdoⁿʻ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-kept saying.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʻʹ</span> <span lang="en" class="bottom">The</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ</span> <span lang="en" class="bottom">Sagowenota</span></span> -<span class="intra"><span lang="see" class="top">waāʹyoⁿʼ</span> <span lang="en" class="bottom">did-he-arrive, reach<span id="xd30e27676"></span></span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hatʻhoñwayĕñdăkʹhwăʼ</span> <span lang="en" class="bottom">he-his-canoe-to-lie-uses (it)</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ</span> <span lang="en" class="bottom">did-he-it-see</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʻhoñʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)<span id="xd30e27715"></span>-canoe</span></span> -<span class="intra"><span lang="see" class="top">īʹnoⁿ</span> <span lang="en" class="bottom">far away</span></span> -<span class="intra"><span lang="see" class="top">wăʼoʻdĕñdyoñâñʹdieʼ</span> <span lang="en" class="bottom">thither-it-moving-went along</span></span> -<span class="intra"><span lang="see" class="top">ganyadāeʼʹgeʻ</span> <span lang="en" class="bottom">it (<i>n.</i>)-lake-on</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">thereon</span></span> -<span class="intra"><span lang="see" class="top">hăʼnoⁿʻdăʹdieʼ</span> <span lang="en" class="bottom">he being aboard went along</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼ-gōwā,</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">daonooʻdonʹdieʼ,</span> <span lang="en" class="bottom">thence-he-it-controlling came along,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhōʹet</span> <span lang="en" class="bottom">did-he-shout</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭʻ</span> <span lang="en" class="bottom">he (<i>an.</i>)-ancient one (is)</span></span> -<span class="intra"><span lang="see" class="top">waāsʹnyet</span> <span lang="en" class="bottom">did-he-it-speak</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Dondasăʻʹget</span> <span lang="en" class="bottom">“Thence do-thou-turn back</span></span> -<span class="intra"><span lang="see" class="top">dedyadäⁿnonʹdeʼ.</span> <span lang="en" class="bottom">both-thou-I-brothers-are.</span></span> -<span class="intra"><span lang="see" class="top">Skoⁿʻnonkʹheʼ</span> <span lang="en" class="bottom">Again-I-thee-to-bring-come</span></span> -<span class="intra"><span lang="see" class="top">nīʹgĕⁿʼ.”</span> <span lang="en" class="bottom">so-it-is.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>n.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">tĕⁿʼʹĕⁿ<span class="corr" title="Not in source">,</span></span> <span lang="en" class="bottom">not-at all,</span></span> -<span class="intra"><span lang="see" class="top">dāogăʹyĕⁿ</span> <span lang="en" class="bottom">not-he-consents</span></span> -<span class="intra"><span lang="see" class="top">ahatʻhonʹdāt.</span> <span lang="en" class="bottom">should-he-it-listen to.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">dyĕñgwăʻʹsʻhoñ</span> <span lang="en" class="bottom">suddenly-just (all at once)</span></span> -<span class="intra"><span lang="see" class="top">daāsʹnyeʼt</span> <span lang="en" class="bottom">thence-he-it-spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼgwāʹnon</span> <span lang="en" class="bottom">did-I-you-it-give to eat</span></span> -<span class="intra"><span lang="see" class="top">he-niʹyoñ</span> <span lang="en" class="bottom">as many-it is as (much)</span></span> -<span class="intra"><span lang="see" class="top">oʼwāʼʹ</span> <span lang="en" class="bottom">it (<i>n.</i>)-meat</span></span> -<span class="intra"><span lang="see" class="top">iʹswasʹ</span> <span lang="en" class="bottom">you-it-eat</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ganyodäʹgoñ</span> <span lang="en" class="bottom">it (<i>n.</i>)-lake-in</span></span> -<span class="intra"><span lang="see" class="top">swĕⁿʼʹdyoⁿʼ</span> <span lang="en" class="bottom">you-abide</span></span> -<span class="intra"><span lang="see" class="top">deswadawĕnʹnye-khoʻ.”</span> <span lang="en" class="bottom">you travel-and.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">then</span></span> -<span class="intra"><span lang="see" class="top">wĕñnĕndyăʼdatʹkoⁿʼs</span> <span lang="en" class="bottom">they (<i>z.</i>)-whose bodies (are)-otkon</span></span> -<span class="intra"><span lang="see" class="top">oʼwĕñnoñdonʻhāʹĕⁿʼ</span> <span lang="en" class="bottom">did-they-rejoice</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñnoⁿʼesʹʻhăʼ-khoʻ.</span> <span lang="en" class="bottom">did-they have joy-and.</span></span> -<span class="intra"><span lang="see" class="top">“Histʹ,</span> <span lang="en" class="bottom">“<span class="corr" id="xd30e28085" title="Source: histʹ">Histʹ</span>,</span></span> -<span class="intra"><span lang="see" class="top">histʹ,</span> <span lang="en" class="bottom">histʹ,</span></span> -<span class="intra"><span lang="see" class="top">histʹ<span class="corr" id="xd30e28099" title="Source: ʻ">,</span></span> <span lang="en" class="bottom">histʹ,</span></span> -<span class="intra"><span lang="see" class="top">histʹ,</span> <span lang="en" class="bottom">histʹ,</span></span> -<span class="intra"><span lang="see" class="top">haiʹ,</span> <span lang="en" class="bottom">haiʹ,</span></span> -<span class="intra"><span lang="see" class="top">haiʹ,</span> <span lang="en" class="bottom">haiʹ,</span></span> -<span class="intra"><span lang="see" class="top">haiʹ,</span> <span lang="en" class="bottom">haiʹ,</span></span> -<span class="intra"><span lang="see" class="top">haiʹ,”</span> <span lang="en" class="bottom">haiʹ,”</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgĕⁿʼ.</span> <span lang="en" class="bottom">did-it-say.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">There (Thus)</span></span> -<span class="intra"><span lang="see" class="top">niyodiʼsʹdāʼ</span> <span lang="en" class="bottom">so they (<i>z.</i>)-much noise made</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʼwāʼʹ</span> <span lang="en" class="bottom">it (<i>n.</i>)-meat</span></span> -<span class="intra"><span lang="see" class="top">wāʹdis.</span> <span lang="en" class="bottom">they (<i>z<span class="corr" title="Not in source">.</span></i>)-it-eat.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e28216" title="Source: neʻ">neʻʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e28227" title="Source: Sogowenota">Sagowenota</span></span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">doñsāhōʹet,</span> <span lang="en" class="bottom">again-did-he-shout<span class="corr" title="Not in source">,</span></span></span> -<span class="pageNum" id="pb736">[<a href="#pb736">736</a>]</span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Hōʹ,</span> <span lang="en" class="bottom">“Hōʹ,</span></span> -<span class="intra"><span lang="see" class="top">dagīʹdĕñʻ</span> <span lang="en" class="bottom">thou-me-do-have pity on</span></span> -<span class="intra"><span lang="see" class="top">dedyadĕñnoñʹdeʼ.</span> <span lang="en" class="bottom">both-thou-I-brothers (are).</span></span> -<span class="intra"><span lang="see" class="top">Dondasăʻʹget.”</span> <span lang="en" class="bottom">Thence-do-thou-turn back.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>n.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">daāsʹnyeʼt</span> <span lang="en" class="bottom">thence-he-it-spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,<span id="xd30e28321"></span></span></span> -<span class="intra"><span lang="see" class="top">“Nisʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e28328" title="Not in source">“</span>The-thou</span></span> -<span class="intra"><span lang="see" class="top">dăʼāʹoⁿʻ</span> <span lang="en" class="bottom">not-able</span></span> -<span class="intra"><span lang="see" class="top">aisăgāʹyoⁿʻ</span> <span lang="en" class="bottom">did-you-consent</span></span> -<span class="intra"><span lang="see" class="top">dondasăʻʹget.”</span> <span lang="en" class="bottom">thence-then-wouldst-turn-back.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ</span> <span lang="en" class="bottom">Sagowenota</span></span> -<span class="intra"><span lang="see" class="top">dondaāsʹnyeʼt</span> <span lang="en" class="bottom">thence again-did-he-it-speak<span></span></span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did-he-it-say</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ.</span> <span lang="en" class="bottom">again, once more</span></span> -<span class="intra"><span lang="see" class="top">“Hĕⁿʼʹĕⁿ</span> <span lang="en" class="bottom">“Not at all</span></span> -<span class="intra"><span lang="see" class="top">deʼʹiʼ</span> <span lang="en" class="bottom">not-I</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ.</span> <span lang="en" class="bottom">Sagowenota.</span></span> -<span class="intra"><span lang="see" class="top">Geʻhăʼsʻhäʼ-sʻhoñ</span> <span lang="en" class="bottom">I-servant-just (am)</span></span> -<span class="intra"><span lang="see" class="top">niʼʹăʻ.</span> <span lang="en" class="bottom">the-I-only.</span></span> -<span class="intra"><span lang="see" class="top">Tʻhĕⁿʼʹdyoⁿʼ</span> <span lang="en" class="bottom">There-he-abides</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ.”</span> <span lang="en" class="bottom">Sagowenota.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">tĕⁿʼʹĕⁿ</span> <span lang="en" class="bottom">not (it is)</span></span> -<span class="intra"><span lang="see" class="top">deʼotʻhondāʹtoⁿ</span> <span lang="en" class="bottom">not-did-he-it-obey</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">woōdoⁿesyoⁿʻʹkwĕⁿʼ</span> <span lang="en" class="bottom">did-he-him-it-pray for</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoswāʹĕⁿs.</span> <span lang="en" class="bottom">he-him-hates.</span></span> -<span class="intra"><span lang="see" class="top">Wăasʹnyeʼt</span> <span lang="en" class="bottom">Did-he-it-speak</span></span> -<span class="intra"><span lang="see" class="top">woōʹwĭʼ</span> <span lang="en" class="bottom">he-it-told</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Neʼʹhoʻ</span> <span lang="en" class="bottom">“There (to that place)</span></span> -<span class="intra"><span lang="see" class="top">heseswadōʹgĕⁿt</span> <span lang="en" class="bottom">thither, (do)-again you-go directly</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">diswăʻdĕñʹdyoñ.”</span> <span lang="en" class="bottom">thence-you started away.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hosʻheʹnĕⁿʼsʻhoⁿʼ</span> <span lang="en" class="bottom">his-servants-several</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">yăʻhoñnădīʹʼheʼt</span> <span lang="en" class="bottom">thither-they (<i>z.</i>)-arrived (stopped)</span></span> -<span class="intra"><span lang="see" class="top">oʻhĕⁿʼoñʹdieʼ;</span> <span lang="en" class="bottom">it (<i>n.</i>)-day-becoming (was);</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhodinoⁿʻʹsot.</span> <span lang="en" class="bottom">there-their (<i>an.</i>)-lodge-stood.</span></span> -<span class="intra"><span lang="see" class="top">Gāʹnioʼ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">waoʼdīʹʼheʼt</span> <span lang="en" class="bottom">did-they (<i>z.</i>) stop</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Agesʻhenoⁿʼʹsʻhoⁿʼ</span> <span lang="en" class="bottom">“My-servants-several</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">swadekhwiʻsăkʹhăʻ.”</span> <span lang="en" class="bottom">you-your-food-to-seek-for (do) go.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼdwadīʹdĕⁿʼ</span> <span lang="en" class="bottom">did-they (<i>z.</i>)-fly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak,</span> <span lang="en" class="bottom">wild geese,</span></span> -<span class="intra"><span lang="see" class="top">“dauñʻʹ,”</span> <span lang="en" class="bottom">“dauñʻʹ,”</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgĕⁿʼ.</span> <span lang="en" class="bottom">did-it-say</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oʼhăsʹnyeʼt</span> <span lang="en" class="bottom">did-he-it-speak</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it say,</span></span> -<span class="intra"><span lang="see" class="top">“Ogondăʹdieʼ</span> <span lang="en" class="bottom">“At once, right away,</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿdīʹsweʼ</span> <span lang="en" class="bottom">thence-will you-come</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gāʹnioʼ</span> <span lang="en" class="bottom">as soon as</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʹgiʼ,”</span> <span lang="en" class="bottom">will-I-it say,”</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ-khoʻ</span> <span lang="en" class="bottom">now (then) -and</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñʹtʻhoʼ</span> <span lang="en" class="bottom">did-he-it-draw</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găhoñʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waāʻdĕñʹdĭʼ,</span> <span lang="en" class="bottom">did-he-depart,</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waādawĕñʹĕñt</span> <span lang="en" class="bottom">did-he-it ascend</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">gäoⁿʻʹgädeʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-bank (of the shore).</span></span> -<span class="intra"><span lang="see" class="top">Waādyĕñgwăʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly (surprised-just he was)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">doskĕñʹoⁿʻ</span> <span lang="en" class="bottom">not-far, nearby</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿʻʹsot,</span> <span lang="en" class="bottom">it (<i>n.</i>)-lodge stood,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hwăʼhāʹyoⁿʼ.</span> <span lang="en" class="bottom">thither he-arrived.</span></span> -<span class="pageNum" id="pb737">[<a href="#pb737">737</a>]</span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">heʹōyoñ</span> <span lang="en" class="bottom">there-he-it-entered</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ</span> <span lang="en" class="bottom">did-he-it-see</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">yeʼʹdyoⁿʼ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e29157" title="Source: She">she</span> (<i>an.</i>)-abode</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeksăʼʹgōwā,</span> <span lang="en" class="bottom">she (<i>an.</i>)-child-great (is), (young maid)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">agoñʹgweʻ.</span> <span lang="en" class="bottom">she (<i>an.</i>) woman (is) = (human being).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waāʹyoⁿʼ</span> <span lang="en" class="bottom">did-he-it-enter</span></span> -<span class="intra"><span lang="see" class="top">he-ganoⁿʻʹsot</span> <span lang="en" class="bottom">there-it (<i>n.</i>) lodge stands</span></span> -<span class="intra"><span lang="see" class="top">hoʼnosʹtăʼgeʻ.</span> <span lang="en" class="bottom">his (<i>an.</i>)-bare-skin-in<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e29271" title="Source: so">So</span> (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">agoñʹgweʻ</span> <span lang="en" class="bottom">she (<i>an.</i>)-woman (human being) (is)</span></span> -<span class="intra"><span lang="see" class="top">dondayeʹdăʼt</span> <span lang="en" class="bottom">thence-did-she-arise</span></span> -<span class="intra"><span lang="see" class="top">waoñwayeʹnāʼ</span> <span lang="en" class="bottom">did-she-him-embrace (seize)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā,</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is),</span></span> -<span class="intra"><span lang="see" class="top">“Ĕⁿsĕñdĕⁿstʹʻheʼt,”</span> <span lang="en" class="bottom">“Shalt-thou-to-be-pitied-become,”</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did-she-it-say</span></span> -<span class="intra"><span lang="see" class="top">“Iʼʹ</span> <span lang="en" class="bottom">“I</span></span> -<span class="intra"><span lang="see" class="top">nīʹgĕⁿʼ</span> <span lang="en" class="bottom">so-it-is</span></span> -<span class="intra"><span lang="see" class="top">goñʼʹgĕñʼ.</span> <span lang="en" class="bottom">I-thy-elder sister (am).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">“Neʼʹ</span> <span lang="en" class="bottom">“That</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">it certain (is)</span></span> -<span class="intra"><span lang="see" class="top">nĕñʹ</span> <span lang="en" class="bottom">this (one)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e29396" title="Source: Isʹʼăʻ">isʹʼăʻ</span></span> <span lang="en" class="bottom">thou only</span></span> -<span class="intra"><span lang="see" class="top">yanoʼʹsĕⁿ</span> <span lang="en" class="bottom">he-thy-uncle (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Okteʹoñdoⁿʼ.”</span> <span lang="en" class="bottom">Okteondon.”</span></span> -<span class="intra"><span lang="see" class="top">“Neʼʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e29429" title="Not in source">“</span>That (one is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ,”</span> <span lang="en" class="bottom">indeed,”</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ</span> <span lang="en" class="bottom">did-he-it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā.</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is).</span></span> -<span class="intra"><span lang="see" class="top">Dayesʹnyeʼt</span> <span lang="en" class="bottom">Thence-she-replied (spoke)</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did-she-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Iʼʹ-khoʻ</span> <span lang="en" class="bottom">“I-and</span></span> -<span class="intra"><span lang="see" class="top">haknoʼʹsĕⁿ</span> <span lang="en" class="bottom">he-my-uncle (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Okteʹoñdoⁿʼ.</span> <span lang="en" class="bottom">Okteondon.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">gaioñʹnĭʻ</span> <span lang="en" class="bottom">it-matter-makes (= it is the cause)</span></span> -<span class="intra"><span lang="see" class="top">dedyadĕñnoñʹdeʼ.</span> <span lang="en" class="bottom">both-thou-I-brother-sister (are).</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">ōʹnĕⁿʻtcĭ</span> <span lang="en" class="bottom">long while ago (now the main)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">detʻhongyăʼdăʻʹgwĕⁿ</span> <span lang="en" class="bottom">thence one-my-body-has-taken (= kidnapped me)</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">dyoñgwaʹnoⁿʻsot.</span> <span lang="en" class="bottom">there-our-lodge-stands.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e29587" title="Not in source">“</span>Oʹnĕⁿʻ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e29591" title="Not in source">“</span>Now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">saʻsāʻcyoñʹnĭʻ</span> <span lang="en" class="bottom">again-thou-do-dress-thyself</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwa</span> <span lang="en" class="bottom">aside, (yonder)</span></span> -<span class="intra"><span lang="see" class="top">hodăʻkanīʹyoñt</span> <span lang="en" class="bottom">he-it-bundle-attached to hang</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">sacyoñnyăsʹʻhäʼ</span> <span lang="en" class="bottom">thy-garments, thy raiment</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">sʻhōʹyoñ.”</span> <span lang="en" class="bottom">again-he-returned (home).”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">saʻāʻcyoñʹnĭʼ</span> <span lang="en" class="bottom">again-he-self-dressed</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ,</span> <span lang="en" class="bottom">it (<i>n.</i>)-entire (is),</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ</span> <span lang="en" class="bottom">it (<i>n.</i>)-entire (is)</span></span> -<span class="intra"><span lang="see" class="top">saādyăʼʹdăwit.</span> <span lang="en" class="bottom">again-he-self-body-enclosed (dressed).</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">dayesʹnyeʼt</span> <span lang="en" class="bottom">thence-she-spoke</span></span> -<span class="intra"><span lang="see" class="top">wăʼaʹgĕⁿʼ,</span> <span lang="en" class="bottom">did-she-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Näⁿʹda</span> <span lang="en" class="bottom">“Here so then</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">săʼĕñʹnăʼ</span> <span lang="en" class="bottom">thy-bow (it is)</span></span> -<span class="intra"><span lang="see" class="top">găʼnoⁿʼʹ-khoʻ.”</span> <span lang="en" class="bottom">it (<i>n.</i>)-arrow-and.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">saāyeʹnāʼ</span> <span lang="en" class="bottom">again-he-it (<i>n.</i>) received</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haʹoⁿhaⁿʼ</span> <span lang="en" class="bottom">he-self</span></span> -<span class="intra"><span lang="see" class="top">hōʹwĕⁿ</span> <span lang="en" class="bottom">he-it-owns</span></span> -<span class="intra"><span lang="see" class="top">heʹniyoñ</span> <span lang="en" class="bottom">as-many-it-numbers</span></span> -<span class="intra"><span lang="see" class="top">deoʼnyuʻʹsyoⁿʼ.</span> <span lang="en" class="bottom">one-his-hands-has taken from.</span></span> -<span class="pageNum" id="pb738">[<a href="#pb738">738</a>]</span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e29910" title="Source: yeksăʹgōwā">yeksăʼʹgōwā</span></span> <span lang="en" class="bottom">she (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼesʹnyeʼt</span> <span lang="en" class="bottom">did-she-it-speak</span></span> -<span class="intra"><span lang="see" class="top">wāʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did-she-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Dāʹ</span> <span lang="en" class="bottom">“So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿdjidyăʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">hence-will-again-thou-I-depart-(=start-for home)</span></span> -<span class="intra"><span lang="see" class="top">nikʹhuʻ.</span> <span lang="en" class="bottom">here.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then<span class="corr" id="xd30e29981" title="Not in source">)</span></span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">kăʹsnoⁿʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-bark (rough b.)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgyĕñʼʹ</span> <span lang="en" class="bottom">will I it lay</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">oāʹdeʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-path appears</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">găⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">hăʼdĕⁿsasʻhĕñʹdăʼt</span> <span lang="en" class="bottom">just-shalt-thy-steps rest</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">diiuiʻʹwăʼ</span> <span lang="en" class="bottom">there-it (<i>n.</i>)-reason (is)</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsadyanăʻʹseʻt.</span> <span lang="en" class="bottom">wilt-thy-track-conceal.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿyoʼdĕñoñʹdieʼ</span> <span lang="en" class="bottom">so-will-it (<i>n.</i>) way-be-going</span></span> -<span class="intra"><span lang="see" class="top">he-niyoʹweʼ</span> <span lang="en" class="bottom">there-so-it distant is</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">tkahoñwaʹyĕⁿʼ.</span> <span lang="en" class="bottom">there, it (<i>n.</i>)-canoe lies.</span></span> -<span class="intra"><span lang="see" class="top">Oʼdiqniʹeʼ</span> <span lang="en" class="bottom">Thou-I-die</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">indeed, in fact,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">dyĕñʹgwăʻ</span> <span lang="en" class="bottom">if it be</span></span> -<span class="intra"><span lang="see" class="top">gāʹoʼ</span> <span lang="en" class="bottom">hither (this side)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsʻhoñgīʹäʼt</span> <span lang="en" class="bottom">will-again-he us overtake</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deyagyāʹdĭʻ.</span> <span lang="en" class="bottom">both-we-two-together abide (my husband).</span></span> -<span class="intra"><span lang="see" class="top">Dyăwäⁿʼʹoⁿʻ</span> <span lang="en" class="bottom">Successively</span></span> -<span class="intra"><span lang="see" class="top">kasnoⁿʼʹgeʻ</span> <span lang="en" class="bottom">it (<i>n.</i>)-bark-on</span></span> -<span class="intra"><span lang="see" class="top">hăʼdĕⁿsasʻhĕñʹdăʼt</span> <span lang="en" class="bottom">just shalt thy steps rest</span></span> -<span class="intra"><span lang="see" class="top">heʹ-niyoweʼ</span> <span lang="en" class="bottom">there-so-it-distant (is)</span></span> -<span class="intra"><span lang="see" class="top">oadăʹdieʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-path appears along</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">tkahoñwaʹyĕⁿʼ.”</span> <span lang="en" class="bottom">there-it-(<i>n.</i>)-canoe-lies.<span class="corr" id="xd30e30256" title="Not in source">”</span></span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wanăñdioʼʹdāt</span> <span lang="en" class="bottom">did-they carry-out</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waniiʻoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">did-they-two fulfill the matter</span></span> -<span class="intra"><span lang="see" class="top">heʼniyoñ</span> <span lang="en" class="bottom">as-so many it numbers</span></span> -<span class="intra"><span lang="see" class="top">goʻsnyeʼʹoⁿʻ</span> <span lang="en" class="bottom">she-it-attended to</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">agoñʹgweʻ</span> <span lang="en" class="bottom">she (<i>an.</i>)-human being (woman)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diiuiʻʹwăʼ</span> <span lang="en" class="bottom">there-it (<i>n.</i>) reason (is)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿhadyanăʻʹseʻt</span> <span lang="en" class="bottom">will-he-his-tracks conceal</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">agoʼgĕñʼʹsʻhäʼ.</span> <span lang="en" class="bottom">her-younger-brother.</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e30379" title="Source: Dăʹ">Dāʹ</span></span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">kaʹsnoⁿʼʹgeʻ</span> <span lang="en" class="bottom">it (<i>n.</i>)-rough-bark-on</span></span> -<span class="intra"><span lang="see" class="top">hosʻhĕñdăʼoñʹdieʼ</span> <span lang="en" class="bottom">his-footsteps-fall-successively</span></span> -<span class="intra"><span lang="see" class="top">he-niyōʹweʼ</span> <span lang="en" class="bottom">as-so it-distant is</span></span> -<span class="intra"><span lang="see" class="top">tkahoñwāʹyĕⁿʼ.</span> <span lang="en" class="bottom">there it (<i>n.</i>)-canoe-lies.</span></span> -<span class="intra"><span lang="see" class="top">Ganioʼʹ</span> <span lang="en" class="bottom">Just as soon as</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wanīʹyoⁿʼ</span> <span lang="en" class="bottom">did-they-two-arrive</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child great (is)</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhoʹet,</span> <span lang="en" class="bottom">did-he-call out,</span></span> -<span class="intra"><span lang="see" class="top">waāsʹnyeʼt,</span> <span lang="en" class="bottom">did-he-it-speak,</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Hoñʹgak,</span> <span lang="en" class="bottom">“Wild geese,</span></span> -<span class="intra"><span lang="see" class="top">agesʻhenĕⁿʼʹsʻhoⁿʼ</span> <span lang="en" class="bottom">my-servants-several</span></span> -<span class="intra"><span lang="see" class="top">gāʹoʼ</span> <span lang="en" class="bottom">this-way, hither,</span></span> -<span class="intra"><span lang="see" class="top">nondāʹsweʻ.”</span> <span lang="en" class="bottom">thence again you come.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">ganioʼʹ</span> <span lang="en" class="bottom">just as soon as</span></span> -<span class="intra"><span lang="see" class="top">sawadīʹyoⁿʼ</span> <span lang="en" class="bottom">again-did-they (<i>z.</i>)-return</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again, once more</span></span> -<span class="intra"><span lang="see" class="top">saāsʹnyeʼt</span> <span lang="en" class="bottom">again-he-spoke</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Neʼʹhoʻ</span> <span lang="en" class="bottom">“There</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿdjiswadōʹgĕⁿt</span> <span lang="en" class="bottom">hence-will-you-go-directly</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">degyĕñdăsʹgwăʼ.”</span> <span lang="en" class="bottom">I-it-to bet-use.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wayadeʼnoⁿʻʹdä</span> <span lang="en" class="bottom">did-they two get aboard</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yădeʼʹgĕñʼ.</span> <span lang="en" class="bottom">they-two-elder-sister-younger-brother.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">oʼwadīʹgaweʼ,</span> <span lang="en" class="bottom">did-they (<i>z.</i>)-paddle (-it),</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e30722" title="Source: ‘">“</span>Suʻʹ,</span> <span lang="en" class="bottom"><span class="corr" id="xd30e30727" title="Source: ‘">“</span>Suʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">suʻʹ,</span> <span lang="en" class="bottom">suʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">suʻʹ,</span> <span lang="en" class="bottom">suʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">suʻʹ,”</span> <span lang="en" class="bottom">suʻʹ,”</span></span> -<span class="pageNum" id="pb739">[<a href="#pb739">739</a>]</span> -<span class="intra"><span lang="see" class="top">oʼʹgĕⁿʻ</span> <span lang="en" class="bottom">did-it-say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʻneʹgăʼ,</span> <span lang="en" class="bottom">it (<i>n.</i>)-water,</span></span> -<span class="intra"><span lang="see" class="top">wadiʻhoñyoñʹdieʼ</span> <span lang="en" class="bottom">they (<i>z.</i>)-canoe-propelling-go</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">osnōʹweʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-swift-(is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he-(<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">waaʻsāʹwĕⁿʼ</span> <span lang="en" class="bottom">did-he-it-begin</span></span> -<span class="intra"><span lang="see" class="top">waādĕñnoʹdĕⁿʼ</span> <span lang="en" class="bottom">did-he-his-song-utter</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">woowatkweʹnĭʼ</span> <span lang="en" class="bottom">did-he-him-overcome</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoswāʹĕⁿs,</span> <span lang="en" class="bottom">he-him-hates,</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ,</span> <span lang="en" class="bottom">“Now, (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">gīʹ</span> <span lang="en" class="bottom">I-it-believe</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">sagăʻdĕñʹdĭʼ.”</span> <span lang="en" class="bottom">again-I-start homeward.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dăʼaonisʻheʼʹoñʼ</span> <span lang="en" class="bottom">Not-it-lasted (Not-it was long time)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">săasʹnyeʼt</span> <span lang="en" class="bottom">again-he-it-spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Hoñʹgak,</span> <span lang="en" class="bottom">“Wild geese,</span></span> -<span class="intra"><span lang="see" class="top">agesʻhenĕⁿʼʹsʻhoⁿʼ,</span> <span lang="en" class="bottom">my-servants-several,</span></span> -<span class="intra"><span lang="see" class="top">djidjāʹgoⁿ,</span> <span lang="en" class="bottom">be ye brave,</span></span> -<span class="intra"><span lang="see" class="top">djidjāʹgoⁿ,</span> <span lang="en" class="bottom">be ye brave<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">djidjāʹgoⁿ.”</span> <span lang="en" class="bottom">be ye brave.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Tĕⁿʼʹĕⁿ</span> <span lang="en" class="bottom">Not (it is)</span></span> -<span class="intra"><span lang="see" class="top">deʼiʹnoⁿ</span> <span lang="en" class="bottom">not-far away</span></span> -<span class="intra"><span lang="see" class="top">niyoʹweʼ</span> <span lang="en" class="bottom">so it-distant (is)</span></span> -<span class="intra"><span lang="see" class="top">nihoñnăʻdĕñdyoñʹdieʼ</span> <span lang="en" class="bottom">so-they-departing-go-along</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deiyasʹʻhē</span> <span lang="en" class="bottom">two-they (<i>an.</i>)-persons are</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gahoñwaʹgoñ</span> <span lang="en" class="bottom">it (<i>n.</i>) canoe-in</span></span> -<span class="intra"><span lang="see" class="top">deiʼnont</span> <span lang="en" class="bottom">two-they contained (are)</span></span> -<span class="intra"><span lang="see" class="top">waininaⁿʹdog</span> <span lang="en" class="bottom">did-they-it-notice</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gātʹ</span> <span lang="en" class="bottom">it-stands</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gaʻhoñʹwăʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe.</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly, just-All at once-just</span></span> -<span class="intra"><span lang="see" class="top">āʹyĕñʼ</span> <span lang="en" class="bottom">would one think</span></span> -<span class="intra"><span lang="see" class="top">gadōgĕñʹsʻhoñ</span> <span lang="en" class="bottom">it (<i>n.</i>)-one-just place</span></span> -<span class="intra"><span lang="see" class="top">dăʼaʹonʻ</span> <span lang="en" class="bottom">not-it-able (is)</span></span> -<span class="intra"><span lang="see" class="top">oñsawăʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">should it start again</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gahoñʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe</span></span> -<span class="intra"><span lang="see" class="top">odiʹgaweʻ</span> <span lang="en" class="bottom">they (<i>z.</i>)-paddle = are paddling</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ,</span> <span lang="en" class="bottom">verily,</span></span> -<span class="intra"><span lang="see" class="top">“Suʻʹ,</span> <span lang="en" class="bottom">“Suʻʹ<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">suʻʹ,</span> <span lang="en" class="bottom"><span class="corr" id="xd30e31243" title="Source: su">suʻʹ</span>,</span></span> -<span class="intra"><span lang="see" class="top">suʻʹ,</span> <span lang="en" class="bottom"><span class="corr" id="xd30e31252" title="Source: su">suʻʹ</span>,</span></span> -<span class="intra"><span lang="see" class="top">suʻʹ,”</span> <span lang="en" class="bottom"><span class="corr" id="xd30e31261" title="Source: su">suʻʹ</span>,”</span></span> -<span class="intra"><span lang="see" class="top">oʹdoñ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-says.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñtkăʻʹtʻhoʼ</span> <span lang="en" class="bottom">did-she-look</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">eksăʼʹgōwā</span> <span lang="en" class="bottom">she (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeʻsʻhoñʹneʻ</span> <span lang="en" class="bottom">her (<i>n.</i>)-back-at</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e31332" title="Source: dy̌ĕñgwăʻʹsi">dyĕñgwăʻʹsi</span>,</span> <span lang="en" class="bottom">surprised, lo,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gāʹnyot</span> <span lang="en" class="bottom">one-it (<i>n.</i>)-attached<span id="xd30e31354"></span></span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ganăʻʹson,</span> <span lang="en" class="bottom">one-it-has attached,</span></span> -<span class="intra"><span lang="see" class="top">găʻstoⁿʼsʹʻhäʼ</span> <span lang="en" class="bottom">it-(<i>n.</i>)-fish-hook</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">găstoⁿʼʹcyot</span> <span lang="en" class="bottom">one-it-fish-hook has attached</span></span> -<span class="intra"><span lang="see" class="top">gahoñwăʼʹgeʻ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe-on.</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly-just</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñtkăʻʹtʻhoʼ</span> <span lang="en" class="bottom">did-she-look</span></span> -<span class="intra"><span lang="see" class="top">siʹgwā</span> <span lang="en" class="bottom">lo, yonder</span></span> -<span class="intra"><span lang="see" class="top">tʻhanyuʻʹcyut</span> <span lang="en" class="bottom">there-he (<i>an.</i>)-sits-erect</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">nitʻhoyēʹĕⁿʻ</span> <span lang="en" class="bottom">so-there-he-it-posed (is)</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">tʻhodyĕñtwĕⁿʻʹadieʼ</span> <span lang="en" class="bottom">hence he-it-drawing along (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gahoñʹwăʼ.</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">eksăʼʹgōwā</span> <span lang="en" class="bottom">she (<i>an.</i>)-child great (is)</span></span> -<span class="intra"><span lang="see" class="top">dondāʹyek</span> <span lang="en" class="bottom">there-she (<i>an.</i>)-it-took up</span></span> -<span class="intra"><span lang="see" class="top">kăʼʹskwāʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-stone</span></span> -<span class="intra"><span lang="see" class="top">aʼskweʻʹsăʼ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e31555" title="Source: t">it</span> (<i>n.</i>)-hatchet</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">wăʼeʹyĕⁿt</span> <span lang="en" class="bottom">did-she-it-strike</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">găstoⁿʼʹcyot</span> <span lang="en" class="bottom">it (<i>n.</i>)-hook (is) attached</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very, just as<span id="xd30e31605"></span></span></span> -<span class="intra"><span lang="see" class="top">niyosnoʹweʼ</span> <span lang="en" class="bottom">so-it (<i>n.</i>)-swift is</span></span> -<span class="intra"><span lang="see" class="top">hoñʹweʻ</span> <span lang="en" class="bottom">yonder, far away</span></span> -<span class="intra"><span lang="see" class="top">wăʼoʹdĭʼ</span> <span lang="en" class="bottom">did-it-it-cast</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gahoñʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diiuiʻʹwăʼ</span> <span lang="en" class="bottom">there-it (<i>n.</i>)-reason (is)</span></span> -<span class="intra"><span lang="see" class="top">odiʹgaweʻ</span> <span lang="en" class="bottom">they (<i>z.</i>)-paddle = are paddling</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak.</span> <span lang="en" class="bottom">wild geese.</span></span> -<span class="pageNum" id="pb740">[<a href="#pb740">740</a>]</span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">daāsʹnyeʼt</span> <span lang="en" class="bottom">thence-he-it-spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Agesʻhenĕⁿʼʹsʻhoⁿʼ,</span> <span lang="en" class="bottom">“My-servants-several,</span></span> -<span class="intra"><span lang="see" class="top">hauʼʹ</span> <span lang="en" class="bottom">come, go to,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">djidjāʹgoⁿ,</span> <span lang="en" class="bottom">be ye brave,</span></span> -<span class="intra"><span lang="see" class="top">djidjāʹgoⁿ,</span> <span lang="en" class="bottom">be ye brave,</span></span> -<span class="intra"><span lang="see" class="top">djidjāʹgoⁿ.”</span> <span lang="en" class="bottom">be ye brave.”</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹsʻhoñ</span> <span lang="en" class="bottom">That-just</span></span> -<span class="intra"><span lang="see" class="top">hāʹdoⁿʻ.</span> <span lang="en" class="bottom">he-it-kept saying.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">dăʼdjīʹăʻ</span> <span lang="en" class="bottom">not-long time (soon)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again, once more,</span></span> -<span class="intra"><span lang="see" class="top">wanigăʼĕñʹyoñʼ</span> <span lang="en" class="bottom">did-they-two-it-watch (= examine)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again, once more,</span></span> -<span class="intra"><span lang="see" class="top">sāwaʻʹget</span> <span lang="en" class="bottom">again-it-went-backward</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gahoñʹwăʼ,</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe,</span></span> -<span class="intra"><span lang="see" class="top">odiʹgaweʻ</span> <span lang="en" class="bottom">they (<i>z.</i>)-paddled = are paddling</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak.</span> <span lang="en" class="bottom">wild geese.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">eksăʼʹgōwā</span> <span lang="en" class="bottom">she (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">wăʼontkatʹʻhoʼ</span> <span lang="en" class="bottom">did-she-look (= see)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoñʹweʻ</span> <span lang="en" class="bottom">yonder, far away</span></span> -<span class="intra"><span lang="see" class="top">tʻhāyasʹʻhĕⁿʼ</span> <span lang="en" class="bottom">there-he-lies (= lies supine)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deyāʹdi</span> <span lang="en" class="bottom">two-they-are one (= her husband)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">tʻhayoskwĕⁿʻʹdāʼ,</span> <span lang="en" class="bottom">there-he (<i>an.</i>)-prone lies,</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">tʻhăhnegiʹʻhăʼ</span> <span lang="en" class="bottom">thence-he (<i>an.</i>)-water-drinks (is drinking)</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">aʹyĕñʼ</span> <span lang="en" class="bottom">would-one-think</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">tʻhoʹhăʻ</span> <span lang="en" class="bottom">nearly (almost)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿoⁿsʹʼăʻt</span> <span lang="en" class="bottom">will-he-it-consume all</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ohneʹgăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-water</span></span> -<span class="intra"><span lang="see" class="top">he-ganyoʹdaeʼ.</span> <span lang="en" class="bottom">there-it (<i>n.</i>)-lake-stands out.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">osnoʹweʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-rapid (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼowenoñʹoñdieʼ</span> <span lang="en" class="bottom">thither it (<i>n.</i>)-goes along</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gahoñʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">nitʻhosgäʼʹwĕⁿʻ;</span> <span lang="en" class="bottom">so-there-his-mouth-holds open;</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">hăʻsōʹwănĕñ</span> <span lang="en" class="bottom">his (<i>an.</i>)-mouth-large (is)</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hatkwisdăsʹdĕñʼ</span> <span lang="en" class="bottom">his-stomach-enormous (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hanekdjĕⁿʼdōʹwănĕñ</span> <span lang="en" class="bottom">his (<i>an.</i>)-paunch large (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">diiuiʻʹwăʼ</span> <span lang="en" class="bottom">there-it-reason (is)</span></span> -<span class="intra"><span lang="see" class="top">wesoʼʹdjĭʻ</span> <span lang="en" class="bottom">much-too</span></span> -<span class="intra"><span lang="see" class="top">hoʼwadiʹyoⁿʼ</span> <span lang="en" class="bottom">thither-they (<i>z.</i>)-it-entered</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ohneʹgănos,</span> <span lang="en" class="bottom">it (<i>n.</i>)-water,</span></span> -<span class="intra"><span lang="see" class="top">gaʹäⁿgwăʻ</span> <span lang="en" class="bottom">quite, marked,</span></span> -<span class="intra"><span lang="see" class="top">heʼtʹgĕⁿʻ</span> <span lang="en" class="bottom">high up</span></span> -<span class="intra"><span lang="see" class="top">tʻhayăʼdāʹdeʼ,</span> <span lang="en" class="bottom">there-his-body-extends,</span></span> -<span class="intra"><span lang="see" class="top">hoʻdăʼʹoⁿʻ</span> <span lang="en" class="bottom">he-self-has filled</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ohneʹgănos.</span> <span lang="en" class="bottom">it (<i>n.</i>)-water.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nĕñʹsʻhoñ</span> <span lang="en" class="bottom">near-just fly</span></span> -<span class="intra"><span lang="see" class="top">detʻhosgäʼʹwĕⁿʻ,</span> <span lang="en" class="bottom">there-he-mouth-holds open,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">dehni-gaʹweʼ</span> <span lang="en" class="bottom">they (2)-paddle, are paddling</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gahoñʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe</span></span> -<span class="intra"><span lang="see" class="top">odiʹgaweʻ</span> <span lang="en" class="bottom">they (<i>z.</i>)-paddle (= are paddling)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak</span> <span lang="en" class="bottom">wild geese</span></span> -<span class="intra"><span lang="see" class="top">heniyogweʹnyoñ.</span> <span lang="en" class="bottom">as-so much it is able (just as much as they are able)<span class="corr" title="Not in source">.</span></span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Ganioʼʹ</span> <span lang="en" class="bottom">Just as soon as</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">doskĕñʹoⁿʻ</span> <span lang="en" class="bottom">near (it is)</span></span> -<span class="intra"><span lang="see" class="top">nitʻhayasʹʻhĕⁿʼ</span> <span lang="en" class="bottom">as there-he-supine-lies</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ,</span> <span lang="en" class="bottom">Sagowenota,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so then</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhayoⁿʻgwägäʹdat</span> <span lang="en" class="bottom">did-he-it-bend (= bend the bow)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="pageNum" id="pb741">[<a href="#pb741">741</a>]</span> -<span class="intra"><span lang="see" class="top">hoĕñʹnoⁿʼ,</span> <span lang="en" class="bottom">it (<i>n.</i>)-bow,</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waādeʼʹsyoñnĭʼ</span> <span lang="en" class="bottom">did-he-self-to-aim-make</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhatkwisʹdayĕⁿʼ,</span> <span lang="en" class="bottom">there-his-paunch-lies,</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hayăʼdōʹwănĕñ.</span> <span lang="en" class="bottom">his-body-great (is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waaʼʹyak</span> <span lang="en" class="bottom">did-he-it-shoot</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">oyĕñʹdet</span> <span lang="en" class="bottom">it (<i>n.</i>)-notable</span></span> -<span class="intra"><span lang="see" class="top">otkaiʼʹni,</span> <span lang="en" class="bottom">it (<i>n.</i>)-loud (is)<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">“būʻʹ”,</span> <span lang="en" class="bottom">“buʻʹ”,</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgĕⁿʼ.</span> <span lang="en" class="bottom">did-it-say.</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">ohneʹganos</span> <span lang="en" class="bottom">it (<i>n.</i>)-water</span></span> -<span class="intra"><span lang="see" class="top">osnoʹweʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-rapid (is)</span></span> -<span class="intra"><span lang="see" class="top">dondagayăʹgĕⁿʼt.</span> <span lang="en" class="bottom">thence-did-it-come forth.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So then</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gahoñʹwăʼ</span> <span lang="en" class="bottom">it (<i>n.</i>)-canoe</span></span> -<span class="intra"><span lang="see" class="top">weʹĕⁿʻ</span> <span lang="en" class="bottom">far away, yonder,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hoʼʹweʼ.</span> <span lang="en" class="bottom">thither-did-it-go.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waoʼsaiʹyĕⁿʻ</span> <span lang="en" class="bottom">did-he-make haste</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hagoeʼdjoñʹnyoⁿ</span> <span lang="en" class="bottom">he-(them) urged-on-repeatedly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak,</span> <span lang="en" class="bottom">wild geese,</span></span> -<span class="intra"><span lang="see" class="top">hāʹdoⁿ,</span> <span lang="en" class="bottom">he-it-kept saying,</span></span> -<span class="intra"><span lang="see" class="top">“Djidjāʹgoⁿ</span> <span lang="en" class="bottom">“Be ye brave,</span></span> -<span class="intra"><span lang="see" class="top">djidjāʹgoⁿ,</span> <span lang="en" class="bottom">be ye brave,</span></span> -<span class="intra"><span lang="see" class="top">djidjāʹgoⁿ</span> <span lang="en" class="bottom">be ye brave,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">agesʻhenĕⁿʼʹsʻhoⁿʼ.”</span> <span lang="en" class="bottom">my servant (my servants-several).”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dăʼaonisʻheʼʹoⁿʻ</span> <span lang="en" class="bottom">Not-it-(<i>n.</i>)-long-time-(was)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waādiʹyoⁿʼ</span> <span lang="en" class="bottom">did-they (<i>an.</i>)-arrive</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">detʻhiiĕⁿʻdāsʹgwăʼ</span> <span lang="en" class="bottom">both there-they (<i>an. masc.</i>) it-to-gamble use<span></span></span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ.</span> <span lang="en" class="bottom">Sagowenota.</span></span> -<span class="intra"><span lang="see" class="top">Ganioʼʹ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāiiʹyoⁿʼ</span> <span lang="en" class="bottom">did-they (<i>an.</i>)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he (<i>an.</i>)-child-great (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now (then)</span></span> -<span class="intra"><span lang="see" class="top">Isʹ</span> <span lang="en" class="bottom">You</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñʹgak,</span> <span lang="en" class="bottom">wild geese,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿdjiswadadwĕñnīʹyōk.</span> <span lang="en" class="bottom">will-again-you-free-continue to be.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">sewanoⁿsgweoñʹgwĕⁿ</span> <span lang="en" class="bottom">one-you-captive has made</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">deʼtgāiʻwayēʹiʼ</span> <span lang="en" class="bottom">not-there-it (<i>n.</i>)-matter-of right (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhagowēʹnotʻhăʼ</span> <span lang="en" class="bottom">Sagowenota</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ.</span> <span lang="en" class="bottom">verily.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿdjiswadadwĕñnīʹyōk;</span> <span lang="en" class="bottom">will-again-you-self-to-control continue; (= continue to be free);</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʼʹĕⁿʻ</span> <span lang="en" class="bottom">not (it is)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">deʼaweʼʹoⁿʻ</span> <span lang="en" class="bottom">not-he-it-intended</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Sʻhoñgwadyĕñnuʼkdăʼʹoⁿʻ,</span> <span lang="en" class="bottom">He-our-faculties-completed (= our Creator),</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hawĕñniʹyoʼ,</span> <span lang="en" class="bottom">He, the Disposer,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ayesʻhenoⁿʼgĕñʹoñk</span> <span lang="en" class="bottom">should-one-slave-to-be-continue</span></span> -<span class="intra"><span lang="see" class="top">gyēʹ.</span> <span lang="en" class="bottom">some (persons).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Haweʼʹoⁿʻ</span> <span lang="en" class="bottom">He-it-intended</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʼʹĕⁿʻ</span> <span lang="en" class="bottom">in fact</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ</span> <span lang="en" class="bottom">it (<i>n.</i>) entire (all)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">goñnonʻʹheʼ</span> <span lang="en" class="bottom">they (<i>z.</i>)-alive (are)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwĕñnoñdadwĕñnīʹyōk</span> <span lang="en" class="bottom">will-they-self-to-control-continue</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăʼdeganyoʼʹdăgeʻ.</span> <span lang="en" class="bottom">as many as it (<i>z.</i>) game-animal numbers.</span></span> -<span class="intra"><span lang="see" class="top">Hĕⁿʼʹĕⁿʻ</span> <span lang="en" class="bottom">Not (it is)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">deʼaweʼʹoⁿʻ</span> <span lang="en" class="bottom">not He-it-designed</span></span> -<span class="intra"><span lang="see" class="top">ayagonaⁿskwayĕñʹdăʼk</span> <span lang="en" class="bottom">should-one-it-slave-to-possess-continue</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">näⁿʹgĕⁿ</span> <span lang="en" class="bottom">this (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gāʹnyoʼ.</span> <span lang="en" class="bottom">it (<i>z.</i>)-game animal.</span></span> -<span class="pageNum" id="pb742">[<a href="#pb742">742</a>]</span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿdjiswăʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">will-again-you-depart (for your homes)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ.</span> <span lang="en" class="bottom">now (then).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ-khoʻʹ</span> <span lang="en" class="bottom">there-and</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">nisʹʼăʻ</span> <span lang="en" class="bottom">the-you-only</span></span> -<span class="intra"><span lang="see" class="top">năⁿyoʼdĕñoñʹdieʼ</span> <span lang="en" class="bottom">so-will-it (<i>n.</i>)-condition-to-be, -continue,</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">heniswayeʹhăʼ.</span> <span lang="en" class="bottom">as-so-you-it-do-habitually.</span></span> -<span class="intra"><span lang="see" class="top">Nisʹ</span> <span lang="en" class="bottom">The-you</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿyoʼdĕñoñʹdieʼ</span> <span lang="en" class="bottom">so-will-it (<i>n.</i>)-condition-to-be, continue,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿdjoñwĕñdjiăʼkʹhoⁿk.</span> <span lang="en" class="bottom">will-you-land-cross-successively as habit.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (then)</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿyetcʻhiʹgĕⁿʼ</span> <span lang="en" class="bottom">will-one-you-see</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹyăʼ</span> <span lang="en" class="bottom">other, different</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿyagonʻheʹdieʼ</span> <span lang="en" class="bottom">there-will-one-alive-to-be, continue</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wĕñdoⁿʻʹgwā</span> <span lang="en" class="bottom">at the time-just</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿyonisʹʻheʼt</span> <span lang="en" class="bottom">so-will-it-(<i>n.</i>) continue to be</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿyowĕñdjăʹdek.</span> <span lang="en" class="bottom">will-it-earth-to-stand, continue.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ.</span> <span lang="en" class="bottom">there.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼgadwĕñnoʼkʹdĕⁿʼ.</span> <span lang="en" class="bottom">did-I-my-word-end.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">swăʻdĕñʹdĭʻ</span> <span lang="en" class="bottom">you-depart</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿswatʻhäʹdieʼ-khoʻ.”</span> <span lang="en" class="bottom">will-you-flying-go and.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼwĕñnăʻdĕñʹdĭʼ.</span> <span lang="en" class="bottom">did they (<i>z.</i>) depart.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">dondahăsʹnyeʼt</span> <span lang="en" class="bottom">thence-again-he-spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ,</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿdjidyăʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">hence-will-thou-I-depart (homeward)</span></span> -<span class="intra"><span lang="see" class="top">aqʹdjiʹiʼ.”</span> <span lang="en" class="bottom">my elder sister.”</span></span> -<span class="intra"><span lang="see" class="top">Wăʼagōgaiʹyĕⁿʻ</span> <span lang="en" class="bottom">Did-she-it-consent-to</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ.</span> <span lang="en" class="bottom">verily.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">dayăʻdĕñʹdĭʼ.</span> <span lang="en" class="bottom"><span class="corr" id="xd30e33795" title="Source: thenc-ethey-two-departed">thence-they-two-departed</span>.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">skĕñnoⁿʼʹoñʻ</span> <span lang="en" class="bottom">slowly (= peaceably)</span></span> -<span class="intra"><span lang="see" class="top">yatʻhaiʹneʼ.</span> <span lang="en" class="bottom">they-two-travel on.</span></span> -<span class="intra"><span lang="see" class="top">Wăhyĕñnoʹhet</span> <span lang="en" class="bottom">Did-they-two-stay over night</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼoʼʹgäʻ.</span> <span lang="en" class="bottom">did-it (<i>n.</i>)-night-become<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Wăʼoʹʻhĕñʼt</span> <span lang="en" class="bottom">It-day-became</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼoʼʹgäʻ.</span> <span lang="en" class="bottom">did it night become.</span></span> -<span class="intra"><span lang="see" class="top">Wăʼoʹhĕñʼt</span> <span lang="en" class="bottom">It day became</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e33919" title="Source: wayăʻdĕñʹdĭ.ʼ">wayăʻdĕñʹdĭʼ.</span></span> <span lang="en" class="bottom">did-they-two-depart.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Wisʹ</span> <span lang="en" class="bottom">Five</span></span> -<span class="intra"><span lang="see" class="top">noñsahiyăʻʹgoʼ.</span> <span lang="en" class="bottom">so many again-they-two-staid over night.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">saniʹyoⁿʼ</span> <span lang="en" class="bottom">again they two arrived home</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">daāsʹnyeʼt</span> <span lang="en" class="bottom">thence-he (<i>an.</i>)-spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕⁿʼ,</span> <span lang="en" class="bottom">did-he-it say,</span></span> -<span class="intra"><span lang="see" class="top">“Aqdjīʹiʼ,</span> <span lang="en" class="bottom">“My dear elder sister,</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e34016" title="Source: oʹnĕnʻ">oʹnĕⁿʻ</span></span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">sedīʹyoⁿʼ.</span> <span lang="en" class="bottom">thou-I-have-returned home.</span></span> -<span class="intra"><span lang="see" class="top">Tĕⁿʼʹĕⁿʻ</span> <span lang="en" class="bottom">Not (it is)</span></span> -<span class="intra"><span lang="see" class="top">niʼʹăʻ<span></span></span> <span lang="en" class="bottom">the-I-only<span></span></span></span> -<span class="intra"><span lang="see" class="top">deʼgoñyĕñdeʹi,</span> <span lang="en" class="bottom">not-I-thee-know,</span></span> -<span class="intra"><span lang="see" class="top">soʼʹdjĭʻ</span> <span lang="en" class="bottom">because, (= much-too)</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">tchi-geksāʼʹăʻ</span> <span lang="en" class="bottom">while-I-child-small (was)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">săʻdĕñʹdyoñ.</span> <span lang="en" class="bottom">thou-departedst.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">nisʹ</span> <span lang="en" class="bottom">the-thou</span></span> -<span class="intra"><span lang="see" class="top">sedinoʼʹsĕⁿ</span> <span lang="en" class="bottom">he-our-two-uncle (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Oktēʹoñdoⁿʼ.</span> <span lang="en" class="bottom">Okteondon.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">waeyanĕñʹhauñʼ</span> <span lang="en" class="bottom">did-I-his-track follow</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼʹgăʻdĕñdĭʼ.</span> <span lang="en" class="bottom">when-I-departed.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">There</span></span> -<span class="pageNum" id="pb743">[<a href="#pb743">743</a>]</span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">heʹʻhoyoñ</span> <span lang="en" class="bottom">there-he-arrived</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tganyodäʹdeʼ.</span> <span lang="en" class="bottom">there-it (<i>n.</i>)-lake-exists.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">iʹwi</span> <span lang="en" class="bottom">I-it-think</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hōʹnyoʻ</span> <span lang="en" class="bottom">he-him-killed</span></span> -<span class="intra"><span lang="see" class="top">hoiʹgĕñ</span> <span lang="en" class="bottom">that-one (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăʻʹsowānĕñ.</span> <span lang="en" class="bottom">his-mouth-large (is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿdyatnooⁿʹgwāk,</span> <span lang="en" class="bottom">shalt-thou-I-self-love-ever,</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">we</span></span> -<span class="intra"><span lang="see" class="top">dedyadāⁿʹnondeʼ.</span> <span lang="en" class="bottom">thou-I-brother-sister (are)<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Ĕⁿgoñnooⁿʹgwāk</span> <span lang="en" class="bottom">Shall-I-thee-to-love, continue</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">nisʹʼăʻ</span> <span lang="en" class="bottom">the-thou-(only)</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹkhoʻ</span> <span lang="en" class="bottom">I-and</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsgnooⁿʹgwāk.</span> <span lang="en" class="bottom">shall-thou-me-to-love, continue.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgadowätʹʻhăʼ.”</span> <span lang="en" class="bottom">will-I-to-hunt-go.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waādōʹwät;</span> <span lang="en" class="bottom">did-he-it-hunt;</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">hadjinoⁿʼdīʹyo;</span> <span lang="en" class="bottom">he-hunter-fine (is);</span></span> -<span class="intra"><span lang="see" class="top">oʼʹwāʼ</span> <span lang="en" class="bottom">it (<i>n.</i>) meat</span></span> -<span class="intra"><span lang="see" class="top">neʼʹsʻhoñ</span> <span lang="en" class="bottom">that-just</span></span> -<span class="intra"><span lang="see" class="top">hodīʹgoⁿ;</span> <span lang="en" class="bottom">they-it-continue-to-eat;</span></span> -<span class="intra"><span lang="see" class="top">awenoñtgädeʼʹsʻhoñ</span> <span lang="en" class="bottom">it (<i>n.</i>)-pleasant-just</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">deniʼʹdyoⁿʼ.</span> <span lang="en" class="bottom">both-they-two-abide.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">nigagāʹis.</span> <span lang="en" class="bottom">so-it-legend-long (is).</span></span> -</p> -</div> -</div> -<div id="s137" class="div2 section"><span class="pageNum">[<a href="#xd30e1811">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">137.</span> <span class="sc">The Legend of Doädanegeñ and Hotkwisdadegeña</span></h3> -</div> -<div class="divBody"> -<p class="first">(TWO FEATHERS TOGETHER AND THE TORTURED BOY) -</p> -<p>Two male persons lived together in a lodge. The elder was named Doädanegeñ, and the -younger, his nephew, was called Hotkwisdadegeña. Uncle and nephew lived by hunting, -and they two dwelt in contentment, for they had meat to eat at all times. They thus -spent their lives pleasantly. There were no other people dwelling in their neighborhood. -</p> -<p>After a long time passed in this kind of life the uncle said to his nephew: “Oh, my -nephew! now go yonder to that valley, where you must seat yourself and listen very -intently for whatever sounds that are peculiar which you may hear. I do not know what -sounds you may hear, but you shall hear something.” So Hotkwisdadegeña set out for -the valley, which he was not long in reaching. Having arrived there, he seated himself -and kept very quiet. He remained in this attitude for a long time. -</p> -<p>Suddenly and without any warning an owl perched in the hollow of a near-by tree hooted -<i>Wu, wu, wu, wu-ūʻ</i>. The youth quickly arose, saying: “This is perhaps what my uncle means,” and started -on the run homeward. It was not long before he reached the lodge. Then the elder man, -Doädanegeñ, his uncle, said: “What did you hear? Come, now, tell it.” “So let it be,” -replied Hotkwisdadegeña. But the elder said: “Wait just a moment first. You may commence -<span class="pageNum" id="pb744">[<a href="#pb744">744</a>]</span>just as soon as my tobacco begins to burn, for I want to be smoking when you relate -what you have heard.” So he put tobacco in his pipe and lighted it and immediately -drew in the smoke. Then he exclaimed: “Now, relate what you have heard.” “All that -I heard,” said the nephew to his uncle, “was the hooting of an owl.” The uncle at -once laid aside his pipe, and seizing a bark paddle he arose quickly, and dipping -up a paddleful of hot coals and ashes, poured them over his nephew, who was standing -not far away. The burning coals fell on the youth’s head. As he did this, the uncle -said: “I do not mean that.” The nephew began to cry because of the hot coals on his -head, and going to his bunk he sat down, for these two persons occupied each his own -side of the fireplace. Finally he stopped his crying and said: “Very miserable, indeed, -has become my state, for now my uncle has begun to mistreat me, and he has never done -this thing before.” Night came on, and they lay down to sleep, the uncle and his nephew. -The next morning they arose, and when they had eaten their morning meal the uncle -again said to his nephew: “Come, oh, my nephew! do you again go to listen, and you -must again sit in yonder valley where you sat yesterday.” -</p> -<p>The nephew soon started, and having arrived at the valley he again sat down to listen -for mysterious sounds. He listened very attentively. He was surprised in a short time -to hear hard by the place where he sat the cry of some being: <i lang="see">Tcĭkĭs, tcĭkĭskĭskĭs</i>. This was a cry made by Tcoktcoñʹkhwĕñ. Again the youth arose with a spring and ran -toward the place where stood the lodge occupied by his uncle and himself. On reaching -his home the elder man, his uncle, said: “What thing is it you have heard, having -just returned home? Now, please tell it.” Then his nephew, Hotkwisdadegeña, replied, -“So be it; I shall tell it.” His uncle answered: “Just a little while, first. I will -first fill my pipe, and just as soon as the tobacco is lighted you may tell me what -you have heard.” So he filled his pipe with tobacco and lighted it, and when he had -taken his pipe into his mouth, he said: “Come, now, tell me what you have heard.” -Hotkwisdadegeña answered: “So let it be. All I heard were the sounds <i lang="see">tcĭkĭskĭskĭs, tcĭkĭskĭskĭs</i>, in whispers.” Then Doädanegeñ, the uncle, suddenly sprang up, and laying his pipe -aside, seized a bark paddle and dipped up from the fire burning coals and hot ashes, -which he poured on the top of his nephew’s head, who was standing near by. The nephew -began to weep, and the uncle exclaimed: “That is not what I meant.” The nephew then -went away to his own bunk on his side of the fire and there sat down. He stopped his -crying and said: “Indeed, I am in a miserable state. Poor me! He has now overmatched -my orenda.” -</p> -<p>Night coming on, they two retired and lay down to sleep for rest. In the morning they -ate their breakfast. Just as soon as they had <span class="pageNum" id="pb745">[<a href="#pb745">745</a>]</span>finished eating, the uncle said: “Oh, my nephew! go again to listen. You must again -seat yourself in the valley, and you must listen with great attention.” The nephew -replied, “So let it be,” and started. Having arrived in the valley where he was accustomed -to sit, and there seating himself, he listened very attentively for strange sounds. -Suddenly he heard a woman begin to sing in the distance. He understood clearly that -it was a woman who was singing, and then saying, “I believe this is what he wants -me to hear,” he started on the run for the lodge very swiftly. Having arrived there, -the elder man said: “Are you returning after hearing something? Tell what you have -heard.” The nephew replied: “Yes.” The uncle said, “Come, tell it!” The nephew answered: -“So be it; I will tell it”; but the uncle said, “Wait a moment until I fill my pipe, -so that I will be smoking while you are telling me your story.” Having lighted his -pipe, he said: “Come, now, you must relate what you have heard.” The young man, Hotkwisdadegeña, -answered: “So let it be as you say. The only thing that I heard was a woman singing, -and in her song she used these words, ‘<i lang="see">Haʻhowe</i>, at the home of Doädanegeñ, <i lang="see">haʻhowe</i>, I am going to seek a young person, a male, <i lang="see">haʻhowe</i>.’ ” Then the nephew ceased talking. It so came to pass that this time the uncle did -not use a bark paddle to dip up hot ashes and burning coals to pour on the head of -his nephew. He did not scorch him. “It is a fact, indeed, the woman comes naming me -as the object of her coming, and that is why she comes saying on the way, ‘Doädanegeñ.’ -Verily, as you know, that is my name. So, now, do you go thither again to listen again -for strange sounds, for she is, perhaps, now nearing this place.” -</p> -<p>Then the nephew, Hotkwisdadegeña, returned to the valley to listen again. He found -that the singing was approaching quite near to the place where he was listening. Suddenly -it stopped, and the voice of a woman began to sing: “<i lang="see">Haʻhowe, haʻhowe, haʻhowe</i>, at the home of Doädanegeñ, <i lang="see">haʻhowe</i>, I go to seek the person of a young man, <i lang="see">haʻhowe, haʻhowe</i>.” The nephew sprang up, and turning homeward, ran back there as swiftly as it was -possible for him to run. Arriving there he exclaimed: “Behold, the singing is, indeed, -now close at hand, just a short distance away.” -</p> -<p>Thereupon the uncle arose and began to clean up the lodge, sweeping all manner of -dirt and filth over to the place where his nephew was accustomed to stay. Then the -uncle bade the young man sit down in that place among the dirt and filth. The entire -head of the nephew was covered with scabs and sores. On the other hand, the old uncle -cleaned himself up as well as he could. He spread furs and skins about his couch and -seat in such wise as to appear to be one who is “downfended,” one who is a noble in -the family. He carefully washed his feather plumes, which had become smoked and <span class="pageNum" id="pb746">[<a href="#pb746">746</a>]</span>dusty from disuse and from lying around among his belongings. When they were nicely -cleaned he preened them, and then, taking his headgear, he set these feathers, two -in number, side by side in the front of it. When he had finished this task he put -the headgear back in the bark case containing his various belongings. In like manner -he cleaned and furbished up all his raiment and arms and ornaments. -</p> -<p>He had hardly completed his renovations and cleaning of his belongings when suddenly -they heard a woman sing not far away from the lodge. In the song the woman said: “<i lang="see">Haʻhowe, haʻhowe, haʻhowe</i>, I am seeking the body of a young male person, <i lang="see">haʻhowe, haʻhowe</i>. It is He-who-listens, He-who-listens, <i lang="see">haʻhowe, haʻhowe</i>.” Then the uncle said to his nephew: “Oh, my nephew! now you must keep very quiet; -you must not talk nor move around.” Suddenly there came sounds at the doorway, which -seemed to be the footsteps of two women. All at once the doorflap was thrust aside, -and a woman stepped into the lodge followed by another woman, and there the two women -stood in the lodge. One of the women said: “Behold it is not certain on which side -of the fire sits Doädanegeñ. Indeed, this one who is sitting here is verily not the -one. That one sitting in yonder place is, indeed, the one who is called Doädanegeñ. -This one is called Hatʻhondas (i.e., He-who-listens). So, as long as you think this -one is Doädanegeñ, you go to him; but I myself will go to that one.” The two sisters -were not of the same opinion as to the identity of the two male persons before them. -The younger desired to go to one of the men, while the other sister wished to go to -the other. Now, Doädanegeñ overhearing these remarks of the two sisters, and meanly -seeking to deceive them as to his own identity, kept saying: “This is the right side -of the fire. Come here.” -</p> -<p>Finally, the younger sister, who carried the marriage bread in a large basket (which -women customarily carried when they went to the lodges of men to seek for husbands), -going over to the place where Hatʻhondas sat, took a seat beside him. All at once -the elder woman also ran in that direction and took her seat beside him. So each woman -now sat on one side of him. -</p> -<p>Then the uncle, Doädanegeñ, went over to the place where the three were sitting, and -seizing the hand of his nephew, pushed the youth away across the fire, ordering him -to remain there. He himself took the seat between the two maidens. But they both arose -at once and went to the place where Hatʻhondas was then seated and again sat down -on each side of him. Now the old man again arose, and going over to the place where -the three were seated he seized the young man, his nephew, by the arm and shoved him -across the fireplace to the other side of the fire, while he once more seated himself -between the maidens. But as the maidens did not come to marry <span class="pageNum" id="pb747">[<a href="#pb747">747</a>]</span>him they again arose quickly and, leaving the old man, went over to the place where -the young man was and sat down on each side of him. -</p> -<p>The old man did not repeat his previous actions, but he sat silent for a long time. -At last the old man, addressing his nephew, said: “Oh, my nephew! now verily you will -marry. I will make the proper arrangements and will put in order the place where you -are accustomed to seat yourself, because it is so very filthy and dirty, since you -are foolish and do filthy things in the place where you are accustomed to abide.” -But it was he himself who had swept all manner of dirt and filth over the place and -on the things belonging to his young nephew and so had disgustingly soiled them. The -uncle added: “For a while seat yourselves herein this place while I clean and renovate -the place and things belonging to my nephew.” -</p> -<p>Then he proceeded to clean up the things and to make them fine in appearance, for -he carefully swept and dusted everything belonging to his nephew. A bearskin and a -deerskin and a beaver skin he carefully spread over the couch of his nephew and caused -the latter to be covered entirely with furs and skins. -</p> -<p>The two maidens again took their seats beside him as his wives, for he indeed married -them. Then the uncle said to his nephew: “Now you have married. Come, now, I do not -know whether these two women have brought with them that which confirms customarily -the marriage of people one to another, which usually is 20 loaves of marriage bread, -commonly called by the Seneca <i lang="see">deganăʼhoñsdiăʼgoⁿ</i>.” One of the women, replying, said: “So let it be as you have indicated.” Taking -up the basket and going over to the place where he sat, she said: “These are the things -of which you are telling,” and placed the basket between his feet. He just kept his -eyes on the proceedings while the woman returned to her seat. The uncle uncovered -the basket of marriage bread and took from it the 20 loaves of marriage bread, saying -with some warmth: “The matter has been fulfilled, for she has given me the marriage -bread, which has confirmed the matter. It certainly has been fulfilled according to -the custom of marrying.” -</p> -<p>Now the head of Hatʻhondas, his nephew, was literally covered with sores and scabs, -so the uncle said to him: “Oh, my nephew! come hither. Come!” The nephew went over -to where his uncle was sitting, whereupon the old man said: “I am going to attend -to you for the purpose of dressing you and cleaning you.” Near at hand hung the bladder -of a bear, in which there was a quantity of sunflower oil, or butter. Out of this -receptacle he took a quantity of the sunflower oil, or butter, in the palm of his -hand and anointed the head of his nephew with it. He repeated this act until he had -completely saturated the hair with the sunflower oil. Further, he poured three handfuls -of the sunflower oil on his nephew’s head. The two young women, who merely looked -on, only marveled at what they saw. All <span class="pageNum" id="pb748">[<a href="#pb748">748</a>]</span>at once they saw the uncle remove a cap of scabs from the head of his nephew. No more -scabs were left on his head, which now looked clean and handsome. -</p> -<p>It happened that on the young man’s forehead two feathers stuck out, which were set -side by side, one red and the other blue. These, which were set side by side, were -about so long [indicating with the hand]. The old man said to his nephew: “This ornamentation -is very unbecoming”; so he pulled first the one feather and then the other. Then he -said: “This is fine. Go over to that place, and there you must stand, facing this -way. I will look at you, for I do not know how handsome you are.” The young man went -to the place indicated and faced his uncle. The latter eyed him carefully and critically -as he stood there under review. Suddenly the old man said: “Come hither. Come back -here again. I am not at all satisfied.” When the nephew had come up to him the uncle -again poured sunflower oil into the palm of his hand, with which he carefully anointed -the face of his nephew. Then he said: “Again go to that place and face me again.” -The nephew again went there and faced his uncle. Once more the old man critically -eyed his nephew, finally exclaiming, “You are such a fine-looking young man that there -is nowhere living another young man as handsome. Now come to me. This is what you -shall be named: Doädanegeñ you shall be called; and in all the distant places where -people dwell the sound has gone, saying of you, ‘He is the great hunter of all kinds -of animals.’ Your name is one which is obeyed, and which is heard in distant places -of the land. Again take your seat in yonder place.” So the nephew resumed his seat. -</p> -<p>Then one of the two women, the elder, said: “I am exceedingly thankful that our husband -is so fine-looking a man.” To this the younger answered: “As to me, I will cherish -him. I myself will love him. I will do only whatever it may be that he sees fit to -ask me to do.” When night came on they lay down to sleep, the young man lying down -between the two women, so that Hatʻhondas had a wife on each side. It now came to -pass that the elder one could not fall asleep. Hatʻhondas, however, was fast asleep, -and she most of the time kept looking at him as he lay asleep. As to the other wife, -she was sound asleep, indeed. Daylight came, and the elder one had not slept at all -during the entire night. Then the two sisters set to work preparing their morning -meal. So, as soon as the food was cooked they began to eat it; and they took up a -share for the old man, who sat on the opposite side of the fire. They themselves ate -together on their own side of the fire—Doädanegeñ and his wives. -</p> -<p>When all had finished eating the old man said: “Oh, my nephew! you must begin to travel -over the earth. You must be very circumspect and careful because there are traveling -about many kinds of <span class="pageNum" id="pb749">[<a href="#pb749">749</a>]</span>beings which are full of the highest potency of evil orenda. You must go out to hunt -for any kind of game animals, it may be. It is possible for you to kill them, it is -true, for you are not susceptible to the influence of evil orenda.” So the nephew -started out to hunt. He remarked to himself: “I wonder whether what my uncle said -is true, indeed. I will begin with raccoons.” -</p> -<p>As he went along he saw a standing tree greatly scarred with claw marks. Climbing -this tree he found a nest of raccoons. From this he pulled out a raccoon, which he -threw down; then taking out another raccoon he threw it also to the ground, and then -another and another. Finally he said: “I do think these will do.” He now descended -from the tree, and when he reached the ground he said: “I am, perhaps, strong enough -to carry these bodies home on my back by means of the forehead strap.” So he set to -work packing the bodies into a bundle, by laying down his forehead strap and placing -the bodies of the raccoons on it and then binding the ends of the strap around them -in such manner as to make a closely bound bundle. When he had completed this task -he took up the pack and placed it on his back in such wise that he carried it by means -of the forehead strap, as was the custom at that time. Then he started for home. With -the bundle on his back he reached his home. Casting the bundle down indoors, he said: -“Oh, my uncle! dress these, if you will.” -</p> -<p>Then, truly, the old man set to work dressing the raccoons, exclaiming: “<i lang="see">Hōʹ</i>, my nephew! All has happened for good. Ever since you were small I have been attending -to you. As you were growing up I took care of you and I pitied you. Now, in turn, -you have grown to manhood. So it is, I have been accustomed to think that this would -come to pass. Now these bodies lie here as a fulfillment of my hopes; so I am very -thankful.” -</p> -<p>Then the old man skinned the raccoons, and when he had completed his task he said, -delightedly: “With these skins I will make for myself a robe. You must go to hunt -again. These things are to be cooked in only one way; they must be cooked by being -boiled down.” He told this to the two wives of his nephew, asking them whether that -was not the right way of cooking raccoons. Then the two women, arising, proceeded -to dress the raccoons. When they had dressed them they set the kettle over the fire -and started the raccoon meat to cooking. When it was cooked it was indeed boiled down -in the manner suggested by the old man. Then the two women placed the meat on bark -trays, and all began to eat. The old man kept on saying: “<i lang="see">Hōʹ</i>, I am thankful, thankful, thankful.” -</p> -<p>The next morning Doädanegeñ again went forth to hunt. As he traveled through the forest -he finally came to a tree all over the outside of which he saw many claw marks. Hence -he decided to climb <span class="pageNum" id="pb750">[<a href="#pb750">750</a>]</span>it to see whether there was any game in the hollow of the trunk. As on the former -trip, he found raccoons in the hollow of the tree, which he proceeded to drag out. -He would put his arm into the hollow of the rotten old tree, drag out a raccoon, and -throw it to the ground, repeating this process until he had thus dragged forth six -or seven raccoons. Then exclaiming “I believe that I have now killed a sufficient -number,” he again descended the tree to the ground. Again he laid out his forehead -strap, whereon he placed the bodies of the raccoons which he had killed. They made -a large load. He bound the bodies into a bundle ready to carry. Placing this on his -back so that he could carry it by means of his forehead strap, he again started for -the lodge of his family. Having returned home, he laid his pack down indoors, before -the place where sat his uncle, who could only exclaim: “<i lang="see">Hōʹ!</i> I am so thankful; <i lang="see">hōʹ!</i> I am so thankful. Perhaps, now, I can complete my robe with these eight skins.” Then -the old man skinned them, and when he had completed this task he proceeded to stretch -and dry the skins in the usual manner on frames of wooden sticks. As soon as they -were dried he made himself a robe, which was very beautiful when he had completed -it. So it came to pass that he had a raccoon-skin robe with which to cover himself. -</p> -<p>Continually, indeed, did the two women cook and prepare food for the family, and all -lived in the greatest contentment. It came to pass that the elder sister said to the -younger: “Let us go to fetch wood, for it is the custom for those who are living in -their husband’s lodge to gather wood.” They two then went forth from the lodge toward -the neighboring forest. There they saw a standing tree which appeared to be fit for -their purpose. The elder carried with her a round, hard, white stone, which she struck -against the tree, making a sound which was heard everywhere, and the tree fell into -a heap of firewood. The two women proceeded to make themselves loads by laying together -the strips of wood. They placed thus in two heaps the whole of that great tree. When -they had finished their packs, placing them on their backs, they started for home. -When they reached the doorway they separated, and standing on opposite sides of the -lodge, they untied their forehead straps, whereupon their packs fell to the ground, -growing into such great heaps that the lodge was quite surrounded with firewood. Then -the two reentered the lodge, and the elder said: “One who is in the lodge of her husband’s -family is customarily expert in preparing wood.” This she said to the old man, the -uncle of her husband. The old man replied: “<i lang="see">Hōʹ!</i> I am very thankful.” -</p> -<p>At this time some women who lived in a distant place learned that Doädanegeñ had grown -to manhood. There were four persons in this family of women—a mother and her three -daughters. <span class="pageNum" id="pb751">[<a href="#pb751">751</a>]</span>The mother, addressing her daughters, said: “Now, my children, you must go after him -to secure him for a husband. And you, the eldest, shall be the first to go in quest -of him.” Then the three daughters commenced to make the marriage bread (<i lang="see">deganahoñdyăʼgoⁿ</i>). They began their task by preparing the flour corn by boiling in ashes to loosen -the husk of the grains, afterwards washing the grains in clean water and pounding -the corn into meal in a wooden mortar with pestles of wood. The three sisters united -their labors in the preparation of this bread. The sounds made by the pestles were -<i lang="see">tuʻ, tuʻ, tuʻ, tuʻ, tuʻ</i>. It was not long before they had prepared the needed 20 cakes of marriage bread. -</p> -<p>When the bread was ready it was placed in a basket made for carrying by means of the -forehead strap. Then the mother said to the eldest daughter: “Come to me.” The daughter -obeyed her, and the mother began to comb her hair; she also anointed it with oil of -a fine smell. Then she braided her hair, tying it so close with a string that the -eyebrows were drawn up to the extent that the eye-sockets had quite disappeared. Then -the mother said to her daughter affectionately: “Now, go you to that distant place -where Doädanegeñ moves, and I expect that by all means you will bring him back with -you. Have courage. Very certainly it is safe, that by which you shall cross this lake.” -Then she placed the basket of bread on her daughter’s back so that it might be carried -by means of the forehead strap. -</p> -<p>Thereupon the eldest daughter started away. Having indeed arrived at the settlement -in which dwelt Doädanegeñ, she took position a long distance from his lodge and watched -for him a very long time, but was not able to see him. Suddenly, Doädanegeñ came out -of his lodge and looked around. The young woman was just a short distance aside, watching -him. Then he started on his hunting trip, for he had not detected the presence of -the young woman. She kept her eyes on him as he walked away and finally disappeared -in the distance. Swiftly now the young woman pursued him with the determination of -finding him. She had followed him a very long distance when suddenly, as she kept -looking ahead, she saw him climbing a large tree. Going toward that tree undetected, -not far from it she stopped still. The raccoons were coming out one after another -with great rapidity and verily there was a high pile of bodies. The maiden stood there -watching Doädanegeñ at work. Moving up close to the tree, she exclaimed: “Do you come -down again from the tree. Perhaps you are now bringing down the last one.” But all -at once a yellow hammer cried out <i lang="see">Kwĕⁿʻ, kwĕⁿʻ, kwĕⁿʻ</i>, and she saw it flying along the edge of the forest, crying as it flew. In bitter -chagrin the maid exclaimed: “Oh, how provoking <span class="pageNum" id="pb752">[<a href="#pb752">752</a>]</span>it is! Doädanegeñ has made me angry,” and taking from her back the basket of marriage -bread, consisting of 20 cakes, she emptied the basket to one side of her and then -started homeward. -</p> -<p>Having reached her home, where her sisters and her mother awaited her, she was asked -by the latter: “Well, what has happened so serious that you have returned without -bringing him?” The young woman replied: “I have not the ability to do anything with -him, because, I think, he is immune from my orenda—he is, indeed, immune to enchantment.” -The mother answered: “Truly I do not depend on you because you are so incapable, so -weak (in orenda). So now my youngest daughter shall go, for truly I do depend on her -so much. Now, then, do you prepare the basket of marriage bread, which must consist -of 20 cakes.” -</p> -<p>With a cry of “Come, now,” they set to work pounding the corn into meal, and after -making the meal into 20 cakes they boiled them, and when they were cooked they placed -them in a basket suitable for the purpose. Then her mother set to work dressing the -hair of her youngest daughter; she oiled it with fine bear’s grease and braided it -into many fine braids. She braided it very close and wrapped the braids so tight that -the maiden seemed not to have any eyebrows left. When the mother had finished the -task of dressing her daughter and had instructed her as to what she should do to insure -success on her way, the basket of marriage bread was placed on the young woman’s back. -Finally her mother said to her: “Have courage. You certainly are able to conquer him. -I depend on you to bring Doädanegeñ back with you.” -</p> -<p>Then the young woman started on her journey. She carried the basket on her back by -means of the forehead strap. Finally she reached the settlement to which she had been -sent. There, not far away from the lodge of her intended victim, she concealed herself -in various places the better to keep a watch on the lodge. She hid from place to place -for a long time without seeing her victim. But finally she was surprised to see him -come out of the lodge and after looking around very carefully start away. She tracked -him, and after pursuing him for a long time she saw him in the distance high up in -a tall tree. She concealed her presence from him as best she knew how. She would get -behind a tree and move nearer the tree on which her victim was. Then, slipping quickly -around another, she kept drawing nearer and nearer to him, for she was determined -to conquer him. Finally she reached the tree without being perceived and there she -sat down, leaning against the tree. She placed there beside her the basket of marriage -bread. She saw the raccoons falling down one after another without interruption. For -a long time she remained there very quiet. Meanwhile Doädanegeñ looked around suspiciously, -first taking in the entire horizon and then the <span class="pageNum" id="pb753">[<a href="#pb753">753</a>]</span>ground below; then he descended the tree very slowly, until finally he reached the -ground on the side opposite the spot where the young woman was sitting. At this time -the maiden, quickly arising, went swiftly around the tree to the place where Doädanegeñ -stood. He could do nothing to escape. He looked at her with a smile of defeat and -was astonished to see how beautiful the maiden was. She was, indeed, far prettier -than his wives were, although they, too, were fine looking. Then the victorious maiden -said to him: “Rest yourself. Perhaps you are tired, for you have been continually -climbing high up in the trees. You must sit down and rest your head in my lap, and -I will dress your hair. You must face me when you sit in front of me.” -</p> -<p>So Doädanegeñ took the seat indicated by the young woman, placing his head in her -lap. She removed the vermin and snarls from his hair, being at this task a long time. -So, indeed, the young man fell asleep, and, perhaps, she caused him to sleep soundly. -Finally, she said to him in a loud voice, “Well, awake thou,” whereupon all his members -moved. Then she placed him in her bag and emptied her basket of marriage bread. Then, -after fastening a forehead strap to her pack, she placed it on her back, carrying -it by means of the strap. It was very heavy, and he was asleep. Far away from the -place where she had conquered him there was a very steep rock. On this the young woman -seated herself and proceeded to unwrap her pack. She bound a band around the head -of the young man; then she called to him, saying, “Awake thou!” She used all her might -of voice in saying again, “Awake thou!” -</p> -<p>Suddenly the young man awoke, and the young woman said to him: “Dost thou recognize -this place?” He looked around to see whether he had any knowledge of the place, and -said in reply: “I know this place. Here is where my uncle and myself take the moose -while out hunting.” Answering him, the maiden replied: “It is true. You do know this -place. I think that, perhaps, I can not do better than to hunt the vermin in your -head again. Again you must face the place you did once before.” So he sat down facing -the young woman, resting his head in her lap. The young woman again searched his head -for vermin, while he meekly faced her person. -</p> -<p>Again he fell asleep, and again his sleep was very sound, so truly, when the young -woman again said, “Awake thou!” it was impossible for him to awake. Again she wrapped -him in her bag, which she took on her back again, carrying the pack by means of the -forehead strap. She then started for home. Arriving at the shore of the lake, she -again awakened him, saying to him, “Awake thou!” But it was a very long time before -he awoke. When he did so, she said to him: “Well, dost thou know this place?” After -looking around a <span class="pageNum" id="pb754">[<a href="#pb754">754</a>]</span>while, he replied: “I recognize this place. It is here that my uncle and myself engage -in fishing.” She replied merely: “So be it. Now again I will search for vermin in -your head, and again thou must face the same place that thou didst the last time I -cleaned thy head.” So she again searched for vermin in his head. It was not very long -before he again was fast asleep with his head on the lap of the young woman. Thereupon -she bound him up once more in her bag and again placed the pack on her back, carrying -it by means of the forehead strap. -</p> -<p>When she arrived at the place wherein abode her sisters and mother they were surprised -that she returned carrying a pack on her back. Throwing the pack on the ground in -the lodge, she said to her mother and sisters, “Verily, Doädanegeñ is contained in -the pack. Do you now take him out of it.” Then her mother said to her, “Oh, my daughter! -I am thankful that the matter has been accomplished, because I depend on you.” Then, -addressing herself to the sleeping young man, she said: “Oh, my son-in-law, awake -thou!” but it was a very long time before he awoke. He arose, and going aside, took -a seat there. He was greatly surprised by the beauty of the inmates of the lodge and -their mother, too. When night came on Doädanegeñ shared the bed of the young woman -who had brought him back with her. -</p> -<p>In the meanwhile, the next day, the younger one of his wives said to her elder sister: -“These women who live far from here have taken our husband away from us; it is they -who have conquered him. Now, I will now go after him. You must remain with the old -man, his uncle.” Thereupon the old man began to weep because he did not know where -his nephew was. He lamented, saying <i lang="see">“Hāʹgiʻ, hāʹgiʻ, giʼ</i>; 10 years will pass before I shall give him up, <i lang="see">hāʹgiʻ</i>.” -</p> -<p>Then the younger wife started, saying: “I will go to fetch him back home.” So she -departed, leaving her elder sister to remain with the uncle of Doädanegeñ. Finally -she arrived at the tree in which her husband was accustomed to hunt for raccoons. -She could see plainly the trail left by the woman who had accomplished his seduction -and then carried him away. Then she started on farther. Again she sang the song in -which she used the following words: “<i lang="see">Hăʻhowi, hăʻhowi, hăʻhowi</i>; I am going to hunt for the person, <i lang="see">hăʻhowi, hăʻhowi</i>, of Doädanegeñ wherever he may be, <i lang="see">hăʻhowi, hăʻhowi</i>, I am going to hunt for the person of Hatʻhoñʹdas (The Obedient), <i lang="see">ĕʼ ĕⁿʻhĕⁿʻ</i>.” Thus she traveled on. -</p> -<p>At last she reached the settlement in which lived the wicked four women, the mother -and her three daughters. She was surprised to see a short distance away the lodge -she was seeking. She stood there for a moment, listening very intently for any sounds -that she <span class="pageNum" id="pb755">[<a href="#pb755">755</a>]</span>might be able to hear from the lodge. She was greatly surprised to hear her husband -therein weeping; she recognized his voice. At once she rushed forward to the side -of the lodge, and peering through the crevices in its bark walls she was surprised -to see Doädanegeñ standing there weeping as he was being tortured with fire. The mother -stood there holding a basket in her hands, at the same time drawing brands out of -the fire, with which they touched their victim around the ears, causing him to weep. -The tears which he shed were wampum beads, which were caught on a buckskin spread -out on the ground for the purpose. Then the old woman would gather the beads into -her basket. -</p> -<p>His wife saw this taking place—a provoking sight—and without any thought of what was -going on and regardless of any fear as to consequences she rushed into the lodge and, -seizing her husband, drew him out of the lodge. As soon as they had come out she called -in a loud voice: “Hither do ye come, you brave ones, my own guardian beings, ye small -humming birds.” And they two, wife and husband, quickly ran around the lodge, the -wife shouting exultingly, “Let no person whatsoever escape from the lodge, no matter -how great a wizard he or she may be; let the top and the bottom and the sides of the -lodge be closed up, and let the lodge become red hot. Have courage, my guardian beings, -have courage.” These came to her aid, making the sound <i lang="see"><span class="corr" id="xd30e34717" title="Source: dauñʻ">dauñʻʹ</span></i> while they worked. Suddenly the lodge burst into flames, and then the imprisoned -women wept—the unfortunate mother and her daughters. Slowly the sounds they made in -their frantic efforts to escape died away to silence. -</p> -<p>Then the young wife said to her husband, “Now, let us go to our home.” So they started; -but the husband could scarcely walk because he had been so cruelly tortured. Finally -they reached the lake, whereupon the young wife said, “Hither do thou come to give -us aid, thou the great leech, as thou art called.” Just then they saw it make its -appearance above the water in the middle of the lake. It was not long before it came -up to the place where they two were standing. Then the young woman said to it, “Do -you help us two, for we are to be pitied, my husband and myself. He is named Doädanegeñ, -a famous name. We two will mount on your back, so now make a straight course for the -place whence we two have departed.” The great leech, obeying the young woman’s command, -bore them across the lake to their own shore. Then the young woman gratefully thanked -it, saying, “I am thankful, and I make my acknowledgments to you for aiding us. Now -you are again free.” -</p> -<p>So husband and wife returned to their home whence they had gone on this adventure. -When they had arrived near the lodge the young man overheard his uncle weeping within -it. He heard him singing his lamentation, “Oh, my nephew! my nephew, my nephew, <span class="pageNum" id="pb756">[<a href="#pb756">756</a>]</span>10 years will be the limit of my mourning for you. It will be 10 years before I will -give you up.” In addition to this he sat near the fire and was engaged in dipping -up with a paddle burning coals and hot ashes, which he poured on the top of his head. -He had, indeed, already burned or scorched off all the hair. The nephew found him -only half alive. When the nephew entered the lodge he said tenderly, “Oh, my uncle! -I have now returned home.” But the wretched old man would not cease his weeping and -self-humiliation. Then the nephew grasped the old man, saying, “Oh, my uncle! I have -now returned home. It is I, Doädanegeñ, who have returned home.” The aged uncle, recognizing -his nephew, whom he believed dead, exclaimed, “<i lang="see">Wuʼʹ</i>! Is it indeed you? I am thankful that you have returned home. Do not hereafter go -to distant places. You must remain at home with us. You can hunt in places which are -not far from here, because now the time is at hand when this elder one of your wives -is about to become a mother, so you must be near her.” -</p> -<p>This is the story of Doädanegeñ. This is the end of the story. -</p> -</div> -</div> -<div id="s138" class="div2 section"><span class="pageNum">[<a href="#xd30e1820">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="divNum">138.</span> <span class="sc">The Legend of Doäʻdaneʹgĕⁿʼ and Hotkwisdadegĕⁿʼʹă</span></h3> -</div> -<div class="divBody"> -<p class="first"><span class="intra"><span lang="see" class="top">Hodinoⁿʹsōt</span> <span lang="en" class="bottom">Their (<i>an.</i>) lodge stands</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ</span> <span lang="en" class="bottom">it is said.</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">That (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">Dooäʼdanēʹgĕⁿʼ</span></span> -<span class="intra"><span lang="see" class="top">hayāʹsoⁿ</span> <span lang="en" class="bottom">he is called, is named</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ.</span> <span lang="en" class="bottom">he, the old one.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly (of course)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgõwā,</span> <span lang="en" class="bottom">he, the youth, large child,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwâⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">his nephew</span></span> -<span class="intra"><span lang="see" class="top">Tkwisdadegĕⁿʼʹăʻ</span> <span lang="en" class="bottom">Tkwisdadegĕⁿʼʹăʻ</span></span> -<span class="intra"><span lang="see" class="top">(<i>i.e.</i>, Hotkwisdadegĕⁿʼʹăʻ)</span> <span lang="en" class="bottom"><span class="corr" id="xd30e34867" title="Not in source">(</span><i>i.e.</i>, Hotkwisdadegĕⁿʼʹăʻ)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">hayaʹsoⁿ.</span> <span lang="en" class="bottom">he is called. is named.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now, (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">yadōʹwäs</span> <span lang="en" class="bottom">they two (<i>n.</i>) kept hunting</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yadădīʹwâⁿdĕⁿʼ.</span> <span lang="en" class="bottom">they two (<i>an.</i>) uncle and nephew<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Verily, Indeed,</span></span> -<span class="intra"><span lang="see" class="top">skĕñʹnoⁿʼ,</span> <span lang="en" class="bottom">(it) peace</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">yĕñnoⁿʻʹdoñnyoⁿʻ</span> <span lang="en" class="bottom">they two (<i>an.</i>) kept on thinking</span></span> -<span class="intra"><span lang="see" class="top">deniʼdyoⁿʼʹsʻhoñ.</span> <span lang="en" class="bottom">two they two (<i>an.</i>) dwelt together.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So,</span></span> -<span class="intra"><span lang="see" class="top">diawĕⁿʼʹoⁿʻ</span> <span lang="en" class="bottom">constantly,</span></span> -<span class="intra"><span lang="see" class="top">oʼʹwāʼ</span> <span lang="en" class="bottom">it meat (<i>n.</i>)</span></span> -<span class="intra"><span lang="see" class="top">hodīʹgoⁿ</span> <span lang="en" class="bottom">they (<i>masc. pl.</i>) it-ate.</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yadădīʹwâⁿdĕⁿʼ</span> <span lang="en" class="bottom">they two (<i>an.</i>) uncle-nephew (are).</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Verily,</span></span> -<span class="intra"><span lang="see" class="top">awĕñnotgäʹdeʼ</span> <span lang="en" class="bottom">it pleasant (is)</span></span> -<span class="intra"><span lang="see" class="top">heʹõñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">deniʼdyoⁿʼʹsʻhoñ.</span> <span lang="en" class="bottom">two they two (<i>an.</i>) lived, dwelt together</span></span> -<span class="intra"><span lang="see" class="top">Neʹ</span> <span lang="en" class="bottom">There in that place</span></span> -<span class="intra"><span lang="see" class="top">khoʻ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">deʼgatgăʼʹhoʻ</span> <span lang="en" class="bottom">not anywhere (nowhere)</span></span> -<span class="intra"><span lang="see" class="top">soñʹgāʼ</span> <span lang="en" class="bottom">some one (<i>an.</i>)</span></span> -<span class="intra"><span lang="see" class="top">deʼenâñʹgeʼ.</span> <span lang="en" class="bottom">not one (<i>an.</i>) dwells.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Verily, Indeed,</span></span> -<span class="intra"><span lang="see" class="top">oʼyoʹnisʻheʼt,</span> <span lang="en" class="bottom">it remained long, was long time,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">(there) thus</span></span> -<span class="intra"><span lang="see" class="top">niyoʼʹdĕñ,</span> <span lang="en" class="bottom">so it (<i>n.</i>) state was,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he, the old one</span></span> -<span class="intra"><span lang="see" class="top">wāiʹĕñʼ,</span> <span lang="en" class="bottom">he it said,</span></span> -<span class="intra"><span lang="see" class="top">“Hīʹwâⁿdĕⁿʼ,</span> <span lang="en" class="bottom">“Oh, my nephew,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now, then</span></span> -<span class="intra"><span lang="see" class="top">hEʻʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hoʼʹseʻ</span> <span lang="en" class="bottom">thither thou go</span></span> -<span class="intra"><span lang="see" class="top">hīʹgĕñ</span> <span lang="en" class="bottom">that it-is</span></span> -<span class="intra"><span lang="see" class="top">diyogoñʹwandeʼ.</span> <span lang="en" class="bottom">there it-lunate-stream-washed bluff (is).</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">There</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿsaʹdyĕñʼ</span> <span lang="en" class="bottom">thither thou wilt seat thyself</span></span> -<span class="pageNum" id="pb757">[<a href="#pb757">757</a>]</span> -<span class="intra"><span lang="see" class="top">ĕnsadauⁿʻdiʹyos-khoʻ,</span> <span lang="en" class="bottom">will-thy ear fine make (it)-and,</span></span> -<span class="intra"><span lang="see" class="top">ăʹdĭʼgwăʻ</span> <span lang="en" class="bottom">whatsoever</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsāʹoñk</span> <span lang="en" class="bottom">wilt thou-it hear</span></span> -<span class="intra"><span lang="see" class="top">hăʼʹgwĭs̆dĕⁿʼ.”</span> <span lang="en" class="bottom">something.”</span></span> -<span class="intra"><span lang="see" class="top">Gădōʹgĕñ</span> <span lang="en" class="bottom">It-certain is</span></span> -<span class="intra"><span lang="see" class="top">hăʼʹgwĭsdĕⁿʼ</span> <span lang="en" class="bottom">something</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsāʹoñk</span> <span lang="en" class="bottom">wilt thou-it-hear</span></span> -<span class="intra"><span lang="see" class="top">hᴇʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿsiʼdyoñʹdāk.”</span> <span lang="en" class="bottom">there wilt thou be abiding.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now, (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waaʻʹdĕñdĭʼ</span> <span lang="en" class="bottom">he started, departed,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hotkwisdadegĕⁿʼăʻ</span> <span lang="en" class="bottom">Hotkwisdadegĕⁿʼăʻ</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼheʼʹ</span> <span lang="en" class="bottom">thither he went</span></span> -<span class="intra"><span lang="see" class="top">hᴇʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">dyogoñwanʹdeʼ.</span> <span lang="en" class="bottom">there it-lunate-stream-washed bluff (is)</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">deʼaonisʻheʼʹoñʼ</span> <span lang="en" class="bottom">not it <i>was</i> a long time</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăāʹyoⁿʼ.</span> <span lang="en" class="bottom">did he arrive.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">That (it is)</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ,</span> <span lang="en" class="bottom">only,</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ,</span> <span lang="en" class="bottom">truly,</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e35474" title="Source: dagăsʹnyeʼt">dăgasʹnyeʼt</span></span> <span lang="en" class="bottom">thence it spoke</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʼōʹwāʼ,”</span> <span lang="en" class="bottom">owl,”</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e35497" title="Source: giʼʹonʻ">giʼʹoⁿʻ</span>,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waiʹᴇ̆ñʼ</span> <span lang="en" class="bottom">did he-it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwâⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">his-nephew</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hotkwisdadegĕⁿʼʹăʻ.</span> <span lang="en" class="bottom"><span class="corr" id="xd30e35538" title="Source: Hotkwisdadegĕʼʹăʻ">Hotkwisdadegĕⁿʼʹăʻ</span>.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">besides</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ</span> <span lang="en" class="bottom">his uncle</span></span> -<span class="intra"><span lang="see" class="top">gondăʹdieʼ</span> <span lang="en" class="bottom">at once, (right away)</span></span> -<span class="intra"><span lang="see" class="top">(gondaʹdjieʼ)</span> <span lang="en" class="bottom">(modern form)</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwā</span> <span lang="en" class="bottom">aside</span></span> -<span class="intra"><span lang="see" class="top">wāāʹyĕñʼ</span> <span lang="en" class="bottom">did he-it lay</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʻsʻhogwăʻʹdă,</span> <span lang="en" class="bottom">his-pipe</span></span> -<span class="intra"><span lang="see" class="top">dondāāʹdăʼt-khoʻ</span> <span lang="en" class="bottom">thence he arose (and) stood-and</span></span> -<span class="intra"><span lang="see" class="top">găʹsnoⁿʼ</span> <span lang="en" class="bottom">it-bark</span></span> -<span class="intra"><span lang="see" class="top">găgăʹwĭsăʼ</span> <span lang="en" class="bottom">it-paddle</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">dondāʹăk-khoʻ</span> <span lang="en" class="bottom">thence he-it took up-and</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹsʻhäⁿ</span> <span lang="en" class="bottom">it seems</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">honadegăʼʹdōⁿʻ</span> <span lang="en" class="bottom">they (<i>pl.</i>) fire have kindled</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāādjisʹdōdjĕnt-khoʻ,</span> <span lang="en" class="bottom">did he-it-fire dip up-and</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hogwāʹsʻhoñ</span> <span lang="en" class="bottom">aside just</span></span> -<span class="intra"><span lang="see" class="top">iʹyad</span> <span lang="en" class="bottom">he stood</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñʹwâⁿdĕⁿʼ</span> <span lang="en" class="bottom">his-nephew</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wauñʹtʻhoʼ</span> <span lang="en" class="bottom">did-he-it pour</span></span> -<span class="intra"><span lang="see" class="top">honoʼĕñgĕñʹyăd</span> <span lang="en" class="bottom">his-head-top of (on)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">odjisdăʼʹsʻhoⁿʼ,</span> <span lang="en" class="bottom">it-fire nothing but,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">besides</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it say,</span></span> -<span class="intra"><span lang="see" class="top">“Deʼneʼʹ</span> <span lang="en" class="bottom">“Not that (it is)</span></span> -<span class="intra"><span lang="see" class="top">deʼgīʹdoⁿ.”</span> <span lang="en" class="bottom">not I-it-mean.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāeʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwâⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">his nephew</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhăʻʹsĕⁿʹtʻho</span> <span lang="en" class="bottom">did he weep</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">gaiyoñʹnĭʻ</span> <span lang="en" class="bottom">it-matter causes</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">odjisdăʼʹsʻhoⁿʼ</span> <span lang="en" class="bottom">it-fire nothing but</span></span> -<span class="intra"><span lang="see" class="top">honoʼĕñʼʹgeʻ</span> <span lang="en" class="bottom">his-head-on</span></span> -<span class="intra"><span lang="see" class="top">oʼwăʼʹsĕⁿʼt,</span> <span lang="en" class="bottom">did it fall,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">So,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">honăkdăʼʹgeʻ</span> <span lang="en" class="bottom">his-couch-on</span></span> -<span class="intra"><span lang="see" class="top">wāādyăsʹʻhĕñʼ,</span> <span lang="en" class="bottom">did-he-self prone lay,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoʹgwā</span> <span lang="en" class="bottom">aside</span></span> -<span class="intra"><span lang="see" class="top">wāāʹdyĕñʼ</span> <span lang="en" class="bottom">did he-self seat</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hădyĕñʹdăʻʹgwăʼ,</span> <span lang="en" class="bottom">he-self-seats customarily,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʼʹĕⁿʻ</span> <span lang="en" class="bottom">because</span></span> -<span class="intra"><span lang="see" class="top">dōōdidjĕñʹoñt.</span> <span lang="en" class="bottom">two-they-fire have between them.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">besides</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">waĕⁿniʹʻhĕⁿʼ</span> <span lang="en" class="bottom">did he-it stop</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăsdāʻʹhăʼ,</span> <span lang="en" class="bottom">he weeping (is),</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">besides</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Gĕñʻʹ</span> <span lang="en" class="bottom">“Alas,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oñgidĕⁿsʹtʻheʼt;</span> <span lang="en" class="bottom">I pitiable have become</span></span> -<span class="intra"><span lang="see" class="top">oʹñĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">wāāknoⁿʹgoñdĕⁿʼ</span> <span lang="en" class="bottom">he-me-abused has</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">āknoʼʹsĕⁿʻ.</span> <span lang="en" class="bottom">my uncle.</span></span> -<span class="intra"><span lang="see" class="top">Dewĕñʹdoⁿʻ</span> <span lang="en" class="bottom">Not-ever before</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">thus, so,</span></span> -<span class="intra"><span lang="see" class="top">deoyeʹoⁿʻ.”</span> <span lang="en" class="bottom">so he-it has done.”</span></span> -<span class="pageNum" id="pb758">[<a href="#pb758">758</a>]</span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">these (thus)</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top"><span id="xd30e36194"></span>dyogoñʹwandeʼ</span> <span lang="en" class="bottom">it-valley-cliff stands</span></span> -<span class="intra"><span lang="see" class="top">wăāʹdyĕñʼ.</span> <span lang="en" class="bottom">did he seat himself.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So<span id="xd30e36213"></span> (then)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too, besides</span></span> -<span class="intra"><span lang="see" class="top">tʻhāʹdyēʼ.</span> <span lang="en" class="bottom">so he kept quiet.</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Verily, just,</span></span> -<span class="intra"><span lang="see" class="top">oʼyonisʹʻheʼt</span> <span lang="en" class="bottom">it lasted a long time, it was a long time</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">thus (there)</span></span> -<span class="intra"><span lang="see" class="top">niyoʼʹdĕñ.</span> <span lang="en" class="bottom">so it was (situated).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly, all at once,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">then (now)</span></span> -<span class="intra"><span lang="see" class="top">dăgasʹnyeʼt,</span> <span lang="en" class="bottom">thence it-spoke</span></span> -<span class="intra"><span lang="see" class="top">“Wuʹ,</span> <span lang="en" class="bottom">“Wuʹ,</span></span> -<span class="intra"><span lang="see" class="top">wuʹ,</span> <span lang="en" class="bottom">wuʹ,</span></span> -<span class="intra"><span lang="see" class="top">wuʹ,</span> <span lang="en" class="bottom">wuʹ,</span></span> -<span class="intra"><span lang="see" class="top">wuʹ,</span> <span lang="en" class="bottom">wuʹ,</span></span> -<span class="intra"><span lang="see" class="top">wūʹ,”</span> <span lang="en" class="bottom">wūʹ,”</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgĕⁿʼ.</span> <span lang="en" class="bottom">it-said<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Oʼʹowāʼ,</span> <span lang="en" class="bottom">Owl,</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e36341" title="Source: giʼʹoⁿ">giʼʹoⁿʻ</span>,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">nāʹe</span> <span lang="en" class="bottom">indeed, verily</span></span> -<span class="intra"><span lang="see" class="top">dăgasʹnyeʼt.</span> <span lang="en" class="bottom">thence it-spoke.</span></span> -<span class="intra"><span lang="see" class="top">Dondāadăsʹdăk</span> <span lang="en" class="bottom">Thence he arose suddenly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he-youth (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ-khoʻ,</span> <span lang="en" class="bottom">he-said-and,</span></span> -<span class="intra"><span lang="see" class="top">“Neʼʹ</span> <span lang="en" class="bottom">“That</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">hĕñʹdoⁿʻ</span> <span lang="en" class="bottom">he-it-means</span></span> -<span class="intra"><span lang="see" class="top">nāāknoʼʹsĕⁿ,”</span> <span lang="en" class="bottom">the-he-my-uncle (is),”</span></span> -<span class="intra"><span lang="see" class="top">hăʼdoñsāĕⁿʻʹdāt-khoʻ,</span> <span lang="en" class="bottom">hence-he ran (=showed heels) -and</span></span> -<span class="intra"><span lang="see" class="top">wăʼoʹsnowĕⁿ.</span> <span lang="en" class="bottom">it-in-haste-was.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hoñsaāʹyoⁿʼ</span> <span lang="en" class="bottom">there again he returned</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now<span id="xd30e36462"></span> (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did-he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haʹgĕⁿdjĭ,</span> <span lang="en" class="bottom">he-elder one, (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdaneʹgĕⁿʼ,</span> <span lang="en" class="bottom">Dooädanegen<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">“Aⁿnaⁿʼoʻʹdäⁿʼäⁿ</span> <span lang="en" class="bottom">“What thing is it</span></span> -<span class="intra"><span lang="see" class="top">oʼsāʹoñk?</span> <span lang="en" class="bottom">didst thou-it hear?</span></span> -<span class="intra"><span lang="see" class="top">Hauʼʹ,</span> <span lang="en" class="bottom">Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">satʻhyoʹwĭʻ.”</span> <span lang="en" class="bottom">do thou-it-tell.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">“Niyoʻʹ,”</span> <span lang="en" class="bottom">“So be it,”</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he-it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hotkwisdadegĕⁿʼʹăʻ.</span> <span lang="en" class="bottom">Hotkwisdadegĕⁿʼʹăʻ<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now, (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he-elder one (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he-it say,</span></span> -<span class="intra"><span lang="see" class="top">“Tcikwasʹ</span> <span lang="en" class="bottom">“Just a moment</span></span> -<span class="intra"><span lang="see" class="top">yāʹeʼ.</span> <span lang="en" class="bottom">first.</span></span> -<span class="intra"><span lang="see" class="top">Gaʹnyoʼ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">yāʹeʼ</span> <span lang="en" class="bottom">first</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwagyĕñʼgwadēʹgĕⁿʼ.</span> <span lang="en" class="bottom">will it-my-tobacco burn (light).</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">At all events</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwagedjeoʹdăʼk</span> <span lang="en" class="bottom">will I smoking be</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsatʻhyoʹwĭʼ</span> <span lang="en" class="bottom">wilt thou-it tell</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">oʼsāʹoñk.”</span> <span lang="en" class="bottom">didst thou-it hear.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ,</span> <span lang="en" class="bottom">verily, indeed,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">wăayĕⁿʼʹgoʻ</span> <span lang="en" class="bottom">did he-it-tobacco put in</span></span> -<span class="intra"><span lang="see" class="top">wăādeʹgăʼt-khoʻ</span> <span lang="en" class="bottom">did he-it light -and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʻsokwaʻtāʹkoñ.</span> <span lang="en" class="bottom">his-pipe-in.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăadyĕñnoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">did he-it-task end (finish)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">dăayĕⁿʼgwădyĕñʹtʻhoʼ.</span> <span lang="en" class="bottom">thence did-he-it-smoke draw.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">besides</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did-he-it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">satʻhyoʹwĭʻ</span> <span lang="en" class="bottom">do thou-it tell</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">naⁿʼʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">oʼsāʹoñk.”</span> <span lang="en" class="bottom">didst thou it hear.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wooʹnoⁿʼgāāʼ</span> <span lang="en" class="bottom">they retired for the night</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wăʼodiyăʼdaʹĕⁿʼheʼt</span> <span lang="en" class="bottom">their bodies came to rest</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e36950" title="Source: neʹʻ">neʻʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wayadyăsʹʻhĕñʼ</span> <span lang="en" class="bottom">they (<i>two</i>) lay supine</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yadădiwâⁿʹdĕⁿʼ.</span> <span lang="en" class="bottom">they (<i>two</i>) (are) uncle and nephew.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">besides</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼoʹʻhĕñʼt</span> <span lang="en" class="bottom">it-day-dawned</span></span> -<span class="intra"><span lang="see" class="top">dāyātʹgĕⁿ,</span> <span lang="en" class="bottom">thence they (<i>two</i>) arose</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yadădiwâⁿʹdĕⁿʼ,</span> <span lang="en" class="bottom">they (<i>two</i>) (<i>are</i>) uncle <i>and</i> nephew,</span></span> -<span class="pageNum" id="pb759">[<a href="#pb759">759</a>]</span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wāānikhwĕñʹdăʼt</span> <span lang="en" class="bottom">they (<i>two</i>) eating food ceased</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">sedeʹʻtciăʻ</span> <span lang="en" class="bottom">early in the morning</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e37132" title="Source: aʹeʼ">āʹeʼ</span></span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he-it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăgĕⁿʹdjĭ,</span> <span lang="en" class="bottom">he elder one (is),</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">hiwâⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">my nephew</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">săsadāoⁿʻdiyosdāʹnoⁿʻ,</span> <span lang="en" class="bottom">again thou to listen attentively do go,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e37197" title="Source: aʹeʼ">āʹeʼ</span></span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">giʼʹsʻhĕⁿ</span> <span lang="en" class="bottom">perhaps, I think,</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʻsāʹdyĕñʼ</span> <span lang="en" class="bottom">there wilt thou thyself seat</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">diyogoñwanʹdeʼ,</span> <span lang="en" class="bottom">there valley-cliff stands,</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">nisĕñnigodāʹgwĕⁿʻ</span> <span lang="en" class="bottom">thence thou didst arise from sitting</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">tēʹdĕⁿ.”</span> <span lang="en" class="bottom">yesterday.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Deʼaonisʻheʼʹoⁿʻ</span> <span lang="en" class="bottom">Not it long time (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿwâⁿdĕⁿʼʹsʻhäʼ</span> <span lang="en" class="bottom">he nephew-ship (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e37299" title="Source: aʹeʼ">āʹeʼ</span></span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">wāāʹʻdĕñdĭʼ.</span> <span lang="en" class="bottom">did he start.</span></span> -<span class="intra"><span lang="see" class="top">Neʻʹ</span> <span lang="en" class="bottom">The</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāāʹyoⁿʼ</span> <span lang="en" class="bottom">did he arrive</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">naʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāāʹdyĕñʼ</span> <span lang="en" class="bottom">did he self seat<span></span></span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">diyogoñwanʹdeʼ</span> <span lang="en" class="bottom">there valley-cliff stands</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e37409" title="Source: aʹeʼ">āʹeʼ</span></span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">wāādauⁿʻdiʹyos.</span> <span lang="en" class="bottom">did he listen attentively.</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñʹgwăʻ-seʹ</span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">dăgasʹnyeʼt</span> <span lang="en" class="bottom">thence it spoke, cried out,</span></span> -<span class="intra"><span lang="see" class="top">gwasaʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">doskĕñʹoⁿʻ,</span> <span lang="en" class="bottom">near,</span></span> -<span class="intra"><span lang="see" class="top">“Tcikĭsʹ,</span> <span lang="en" class="bottom">“Tcikĭsʹ,</span></span> -<span class="intra"><span lang="see" class="top">tcikĭsʹ,</span> <span lang="en" class="bottom">tcikĭsʹ,</span></span> -<span class="intra"><span lang="see" class="top">kĭsʹ,</span> <span lang="en" class="bottom">kĭsʹ,</span></span> -<span class="intra"><span lang="see" class="top">kĭsʹ,”</span> <span lang="en" class="bottom">kĭsʹ,”</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgĕⁿʼ.</span> <span lang="en" class="bottom">did it-it say<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Tcoktcoⁿʹʻkhwĕñʼ,</span> <span lang="en" class="bottom">Fish-hawk,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">dăgasʹnyeʼt.</span> <span lang="en" class="bottom">thence it spoke, cried out.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he youth (is)</span></span> -<span class="intra"><span lang="see" class="top">dondāādăsʹdăk</span> <span lang="en" class="bottom">thence he arose at once</span></span> -<span class="intra"><span lang="see" class="top">hoñsāādakʹhēʼ</span> <span lang="en" class="bottom">thence he running went</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhodinoⁿʹsot</span> <span lang="en" class="bottom">there their lodge stands</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yadădiwaⁿʹdĕⁿʼ.</span> <span lang="en" class="bottom">they (<i>two</i>) (<i>are</i>) uncle and nephew<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Hoñsāāʹyoⁿʼ</span> <span lang="en" class="bottom">There again he arrived</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhonadegăʼʹdoⁿʻ</span> <span lang="en" class="bottom">there they fire have kindled</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he-it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdji</span> <span lang="en" class="bottom">he elder one (is)</span></span> -<span class="intra"><span lang="see" class="top">“Aⁿʹnaⁿʼoʻʹdäⁿʼäⁿ</span> <span lang="en" class="bottom">“What kind of thing (is it)</span></span> -<span class="intra"><span lang="see" class="top">saoñgĕñāʹdieʼ?</span> <span lang="en" class="bottom">thou it hearing hast returned?</span></span> -<span class="intra"><span lang="see" class="top">Hauʼʹ,</span> <span lang="en" class="bottom">Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">satʻhyuʹwĭʻ.”</span> <span lang="en" class="bottom">thou-it tell.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">dāāsʹnyeʼt</span> <span lang="en" class="bottom">thence he spoke</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hotkwisdadegĕⁿʼʹăʻ</span> <span lang="en" class="bottom">Hotkwisdadegĕⁿʼʹăʻ</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Niyoʻʹ.</span> <span lang="en" class="bottom">“So be it<span class="corr" id="xd30e37750" title="Source: ,">.</span></span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿkatʻhyuʹwĭʼ</span> <span lang="en" class="bottom">will I-it tell</span></span> -<span class="intra"><span lang="see" class="top">naⁿʼoʻʹdäⁿʼäⁿ</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">agiwaiyĕñdāʹdieʼ.”</span> <span lang="en" class="bottom">I-it matter having return.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e37802" title="Source: two">too</span></span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he elder one (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">dāāsʹnyeʼt</span> <span lang="en" class="bottom">thence he spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">khoʻ,</span> <span lang="en" class="bottom">-and</span></span> -<span class="intra"><span lang="see" class="top">“Djigwasʹ</span> <span lang="en" class="bottom">“Just a moment</span></span> -<span class="intra"><span lang="see" class="top">yāʹeʼ</span> <span lang="en" class="bottom">first</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgyĕñʼʹgoʻ</span> <span lang="en" class="bottom">will I-tobacco put in (it)</span></span> -<span class="intra"><span lang="see" class="top">aksokwăʻʹtăkoñ.</span> <span lang="en" class="bottom">my pipe-in.</span></span> -<span class="intra"><span lang="see" class="top">Ganioʼʹ</span> <span lang="en" class="bottom">Just as soon as</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwagyĕñʼgwadeʼgĕⁿʼ</span> <span lang="en" class="bottom">will it me tobacco kindle for</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕnʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsatʻhyuʹwĭʼ</span> <span lang="en" class="bottom">wilt thou it tell</span></span> -<span class="intra"><span lang="see" class="top">naⁿʼoʻʹdäⁿʼäⁿ</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">wăʼsiwāʹoñk.”</span> <span lang="en" class="bottom">didst thou it matter hear.”</span></span> -<span class="pageNum" id="pb760">[<a href="#pb760">760</a>]</span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ,</span> <span lang="en" class="bottom">too,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăayĕⁿʼʹgoʻ</span> <span lang="en" class="bottom">did he tobacco put in (it)</span></span> -<span class="intra"><span lang="see" class="top">waādeʹgăʼt-khoʻ,</span> <span lang="en" class="bottom">did he it light and,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʻsokwaʻʹdăʼ,</span> <span lang="en" class="bottom">his pipe,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now then,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hodjāʹod,</span> <span lang="en" class="bottom">he-fire holds out, smokes</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">dāāsʹnyeʼt</span> <span lang="en" class="bottom">thence he spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ,</span> <span lang="en" class="bottom">he elder one (is),</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">satʻhyūʹwĭʻ</span> <span lang="en" class="bottom">thou it tell</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">naⁿʼʹot</span> <span lang="en" class="bottom">the thing</span></span> -<span class="intra"><span lang="see" class="top">oʼsāʹoñk.”</span> <span lang="en" class="bottom">didst thou it hear.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwā</span> <span lang="en" class="bottom">he youth (is)</span></span> -<span class="intra"><span lang="see" class="top">dāāsʹnyeʼt</span> <span lang="en" class="bottom">thence he spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ khoʻ</span> <span lang="en" class="bottom">did he it say -and</span></span> -<span class="intra"><span lang="see" class="top">“Niyoʻʹ.</span> <span lang="en" class="bottom">“So be it.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿyāʹwĕⁿʻ.</span> <span lang="en" class="bottom">so will it come to pass.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">only</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgĕⁿʼ,</span> <span lang="en" class="bottom">did it say,</span></span> -<span class="intra"><span lang="see" class="top">“Tcikĭsʹ,</span> <span lang="en" class="bottom">“Tcikĭsʹ,</span></span> -<span class="intra"><span lang="see" class="top">tcikĭsʹ,</span> <span lang="en" class="bottom">tcikĭsʹ,</span></span> -<span class="intra"><span lang="see" class="top">tcikĭsʹ,</span> <span lang="en" class="bottom">tcikĭsʹ,</span></span> -<span class="intra"><span lang="see" class="top">kĭsʹ,</span> <span lang="en" class="bottom">kĭsʹ,</span></span> -<span class="intra"><span lang="see" class="top">kĭsʹ.”</span> <span lang="en" class="bottom">kĭsʹ.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdaneʹgĕⁿʼ</span> <span lang="en" class="bottom">Dooäʼdaneʹgĕⁿʼ</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">hoʹgwā</span> <span lang="en" class="bottom">aside</span></span> -<span class="intra"><span lang="see" class="top">wāāʹyĕñʼ</span> <span lang="en" class="bottom">did he it say</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʻsʻhogwăʻʹdăʼ</span> <span lang="en" class="bottom">his pipe</span></span> -<span class="intra"><span lang="see" class="top">dondaadasʹdăk-khoʻ</span> <span lang="en" class="bottom">thence he arose instantly-and</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">kaʹsnoⁿʼ</span> <span lang="en" class="bottom">it-bark</span></span> -<span class="intra"><span lang="see" class="top">gagāʹwĭʻsăʼ</span> <span lang="en" class="bottom">it-paddle</span></span> -<span class="intra"><span lang="see" class="top">oʼʹtʻhăk-khoʻ</span> <span lang="en" class="bottom">did he it take-and</span></span> -<span class="intra"><span lang="see" class="top">waadjĭsdoʹdjĕn-khoʻ</span> <span lang="en" class="bottom">did he fire dip up -and</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹ-nieʼt</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">oñweʻ</span> <span class="bottom"> </span></span> -<span class="intra"><span lang="see" class="top">niʻhonadegăʼʹdoⁿ</span> <span lang="en" class="bottom">so they fire have kindled</span></span> -<span class="intra"><span lang="see" class="top">hogwāʹsʻhoñ</span> <span lang="en" class="bottom">aside-just</span></span> -<span class="intra"><span lang="see" class="top">iʹyad</span> <span lang="en" class="bottom">he stood</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwâⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">his nephew</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wauñʹtʻhoʼ-khoʻ</span> <span lang="en" class="bottom">did he it pour -and</span></span> -<span class="intra"><span lang="see" class="top">honoʼĕñgĕñʹyad.</span> <span lang="en" class="bottom">his head, top of.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too besides</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwā</span> <span lang="en" class="bottom">he youth (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">oʼhăsdāʹĕñʼ</span> <span lang="en" class="bottom">did he weep</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhăʹsĕñtʻhoʼ-khoʻ,</span> <span lang="en" class="bottom">did he cry out and,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he elder one (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he it say</span></span> -<span class="intra"><span lang="see" class="top">oʼhasʹnyeʼt,</span> <span lang="en" class="bottom">did he speak,</span></span> -<span class="intra"><span lang="see" class="top">“Deʼʹ</span> <span lang="en" class="bottom">“Not</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">deʼgīʹdoⁿ.”</span> <span lang="en" class="bottom">not I it mean.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñʹwâⁿdĕⁿʼ</span> <span lang="en" class="bottom">his nephew</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwā</span> <span lang="en" class="bottom">aside</span></span> -<span class="intra"><span lang="see" class="top">wăāʹdyĕñʼ</span> <span lang="en" class="bottom">did he self seat</span></span> -<span class="intra"><span lang="see" class="top">heʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hadyĕñdăʹʻkhwăʼ</span> <span lang="en" class="bottom">he it to sit uses</span></span> -<span class="intra"><span lang="see" class="top">sgadjäⁿonʹdĭʻ</span> <span lang="en" class="bottom">one it fire side of</span></span> -<span class="intra"><span lang="see" class="top">wăĕñniʹʻhĕñʼ</span> <span lang="en" class="bottom">did he it cease</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">hăsdāʹʻhăʼ.</span> <span lang="en" class="bottom">he weeps, is weeping.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Gĕñʼʹ,</span> <span lang="en" class="bottom">“Alas,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oñgiʹdĕⁿstʻheʼt.</span> <span lang="en" class="bottom">it me poor has made.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">niʼʹăʻ</span> <span lang="en" class="bottom">I, poor me,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">otʼhāgĕñʻĕⁿʼgĕñʹnĭʼ</span> <span lang="en" class="bottom">did he my orenda (magic power) overmatch</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">I think</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haknoʼʹsĕⁿʻ.”</span> <span lang="en" class="bottom">he my uncle (is).”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wĕʼoʼʹgäʻ</span> <span lang="en" class="bottom">it might become</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waodiyăʼdaĕⁿʼʹheʼt</span> <span lang="en" class="bottom">did they (their) bodies keep still</span></span> -<span class="intra"><span lang="see" class="top">oʼdhyadyăsʹʻhĕñʼkhoʻ.</span> <span lang="en" class="bottom">did they (<i>two</i>) selves lay down. -and.</span></span> -<span class="intra"><span lang="see" class="top">Ganioʼʹ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">wăʼoʹʻhĕñʼt</span> <span lang="en" class="bottom">did it day dawn</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">wāyāʹdekhoñʹnĭʼ.</span> <span lang="en" class="bottom">did they (<i>two</i>) food eat.</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Just</span></span> -<span class="intra"><span lang="see" class="top">neʼʹsʻhoñ</span> <span lang="en" class="bottom">that only</span></span> -<span class="intra"><span lang="see" class="top">wāānikhwĕñʹdăʼt</span> <span lang="en" class="bottom">did they food cease from</span></span> -<span class="pageNum" id="pb761">[<a href="#pb761">761</a>]</span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʹʻkhoʻ</span> <span lang="en" class="bottom">now (then) and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ,</span> <span lang="en" class="bottom">he elder one (is),</span></span> -<span class="intra"><span lang="see" class="top">“Hiwâⁿʹdĕⁿʼ,</span> <span lang="en" class="bottom">“My nephew,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">satʻhoñdatʹʻhăʻ,</span> <span lang="en" class="bottom">thou to listen do go</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿsāʹdyĕñʼ</span> <span lang="en" class="bottom">there wilt thou self seat</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">diyogoñwanʹdeʼ.”</span> <span lang="en" class="bottom"><span class="corr" id="xd30e39072" title="Source: thereit">there it</span> valley-cliff stands.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñʹwâⁿdĕⁿʼ</span> <span lang="en" class="bottom">his nephew</span></span> -<span class="intra"><span lang="see" class="top">dāasʹ<span class="corr" id="xd30e39101" title="Source: -">—</span></span> <span lang="en" class="bottom">there he spoke</span></span> -<span class="intra"><span lang="see" class="top">“Niyoʻʹ,</span> <span lang="en" class="bottom">“So be it,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">(there) thus</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿyāʹwĕⁿ.”</span> <span lang="en" class="bottom">so will it come to pass.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e39133" title="Source: so">So</span></span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">wāăʻʹdĕñdĭʼ.</span> <span lang="en" class="bottom">did he start.</span></span> -<span class="intra"><span lang="see" class="top">Wāāʹyoⁿʼ</span> <span lang="en" class="bottom">There he arrived</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">diyogoñwanʹdeʼ</span> <span lang="en" class="bottom">there it valley-cliff stands</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">niʻhadyĕñdăkʹhwăʼ,</span> <span lang="en" class="bottom">there he self to sit uses,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāāʹdyĕñʼ</span> <span lang="en" class="bottom">did he self seat</span></span> -<span class="intra"><span lang="see" class="top">wāādauⁿʻdiʹyos-khoʻ,</span> <span lang="en" class="bottom">did his ears prick up -and,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ-sʻhoñ</span> <span lang="en" class="bottom">there-only</span></span> -<span class="intra"><span lang="see" class="top">hanyoʻʹcyot</span> <span lang="en" class="bottom">he sat upright</span></span> -<span class="intra"><span lang="see" class="top">tʻhihodyēʹĕⁿʻsʻhoñ,</span> <span lang="en" class="bottom">just he still remains-only,</span></span> -<span class="intra"><span lang="see" class="top">dyĕñgwăʹʻsʻhoñ</span> <span lang="en" class="bottom">suddenly-just</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ,</span> <span lang="en" class="bottom">he it hears,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">dayoñdĕñnōʹdĕⁿʼ</span> <span lang="en" class="bottom">thence she her song uttered</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">agoñʹgweʻ</span> <span lang="en" class="bottom">she human being (is)</span></span> -<span class="intra"><span lang="see" class="top">weĕⁿʹ-gwā.</span> <span lang="en" class="bottom">far away-toward.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">wooʼnigoⁿäⁿyĕñʹdăʼt</span> <span lang="en" class="bottom">did his mind seize it</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeʹoⁿʻ</span> <span lang="en" class="bottom">she female (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dyāgodĕñnōʼdăʼ,</span> <span lang="en" class="bottom">there she singing is,</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e39389" title="Source: daʹ">dāʹ</span></span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">wāʹeʼ</span> <span lang="en" class="bottom">did he it think</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">hĕñʹdoⁿ</span> <span lang="en" class="bottom">he it means</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">I think</span></span> -<span class="intra"><span lang="see" class="top">haʼgiwāʹoñk,”</span> <span lang="en" class="bottom">I matter have heard,”</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">daādăsʹdăk</span> <span lang="en" class="bottom">thence he jumped up</span></span> -<span class="intra"><span lang="see" class="top">hoñsāādākʹheʼ</span> <span lang="en" class="bottom">thence he running went</span></span> -<span class="intra"><span lang="see" class="top">osnoʹweʼ</span> <span lang="en" class="bottom">it swift is</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhodinoⁿʹsod.</span> <span lang="en" class="bottom">there their lodge stands.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hoñsāāʹyoⁿʼ</span> <span lang="en" class="bottom">there again he arrived</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹtcĭ,</span> <span lang="en" class="bottom">he elder one (is)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Gwēʹ.</span> <span lang="en" class="bottom">“Look here.</span></span> -<span class="intra"><span lang="see" class="top">Dōʹ</span> <span lang="en" class="bottom">What</span></span> -<span class="intra"><span lang="see" class="top">hăʼgwĭsʹdĕⁿʼ</span> <span lang="en" class="bottom">something</span></span> -<span class="intra"><span lang="see" class="top">sāoñgĕñʹādieʼ?”</span> <span lang="en" class="bottom">thou it having heard return?”</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he youth (is)</span></span> -<span class="intra"><span lang="see" class="top">daāsʹnyeʼt</span> <span lang="en" class="bottom">thence he spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Ĕⁿʻʹ.”</span> <span lang="en" class="bottom">“Yes.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ</span> <span lang="en" class="bottom">his uncle</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">satʻhyuʹwĭʻ.”</span> <span lang="en" class="bottom">thou it do relate.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʻgōwā</span> <span lang="en" class="bottom">he youth (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Niyoʻʹ.</span> <span lang="en" class="bottom">“So be it.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">besides</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgatʻhyuʹwĭʼ.”</span> <span lang="en" class="bottom">will I it relate.”</span></span> -<span class="intra"><span lang="see" class="top">“Hăʼdjigwasʹ</span> <span lang="en" class="bottom">“Just a moment</span></span> -<span class="intra"><span lang="see" class="top">yāʹeʼ</span> <span lang="en" class="bottom">first</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgyĕñʼʹgoʻ</span> <span lang="en" class="bottom">will I tobacco</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">aksokwăʻʹtăʼ.</span> <span lang="en" class="bottom">my pipe.</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e39817" title="Source: verily">Verily</span></span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwagedjeōʹdăʼk</span> <span lang="en" class="bottom">I will be smoking</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻseiʻwădĕⁿʹdāʼ,”</span> <span lang="en" class="bottom">wilt thou matter set forth,”</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹtcĭ.</span> <span lang="en" class="bottom">he elder one (is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">indeed,</span></span> -<span class="intra"><span lang="see" class="top">waādeʹgăʼt</span> <span lang="en" class="bottom">did he it light</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the (that)</span></span> -<span class="intra"><span lang="see" class="top">hoʻsogwăʻʹtăʻ</span> <span lang="en" class="bottom">his pipe</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the (that)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">satʻhyʹwĭʻ</span> <span lang="en" class="bottom">thou it do relate</span></span> -<span class="pageNum" id="pb762">[<a href="#pb762">762</a>]</span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the (that)</span></span> -<span class="intra"><span lang="see" class="top">naⁿʼʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">saoñgĕñʹādieʼ.”</span> <span lang="en" class="bottom">thou it having heard return.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwā,</span> <span lang="en" class="bottom">he youth,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the (that)</span></span> -<span class="intra"><span lang="see" class="top">Hotgwisdagegĕⁿʼʹăʻ,</span> <span lang="en" class="bottom">Hotgwisdagegĕⁿʼʹăʻ,</span></span> -<span class="intra"><span lang="see" class="top">daāsʹnyeʼt</span> <span lang="en" class="bottom">thence he spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Niyoʻʹ.</span> <span lang="en" class="bottom">“So be it.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">agatʻhoñdeʼ</span> <span lang="en" class="bottom">I it hear</span></span> -<span class="intra"><span lang="see" class="top">agoñʹgweʻ</span> <span lang="en" class="bottom">she human being (is)</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñdĕñnōʹdĕⁿʼ</span> <span lang="en" class="bottom">did she her song uttered</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hă-ho-wi,</span> <span lang="en" class="bottom">“Hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdānegĕⁿʼʹgeʻ,</span> <span lang="en" class="bottom">Dooäʼdānegĕⁿʼʹgeʻ,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">wăʻheyăʼdiʻsakʹheʼ-ă,</span> <span lang="en" class="bottom">thither I his person to seek go (lightly)</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi.”</span> <span lang="en" class="bottom">hă-ho-wi.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">oʼhaiʻhokʹdĕⁿʼ</span> <span lang="en" class="bottom">did he news finished</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿwâⁿdĕⁿʼʹsʻhäʼ.</span> <span lang="en" class="bottom">he (the) nephew-ship.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʼ</span> <span lang="en" class="bottom">as a matter of fact</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʼʹĕⁿ</span> <span lang="en" class="bottom">not it is</span></span> -<span class="intra"><span lang="see" class="top">neʹwăʼ</span> <span lang="en" class="bottom">in turn</span></span> -<span class="intra"><span lang="see" class="top">deʻtʻhogawesodjĕⁿʹdoⁿ</span> <span lang="en" class="bottom">not thence he paddle has dipped up</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găgaweʻʹsăʼ</span> <span lang="en" class="bottom">it-paddle</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the (that)</span></span> -<span class="intra"><span lang="see" class="top">găʹsnoⁿʼ</span> <span lang="en" class="bottom">it-bark</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot;</span> <span lang="en" class="bottom">kind of thing;</span></span> -<span class="intra"><span lang="see" class="top">hĕnʼʹĕⁿ</span> <span lang="en" class="bottom">not it is</span></span> -<span class="intra"><span lang="see" class="top">neʹwăʼ</span> <span lang="en" class="bottom">in turn</span></span> -<span class="intra"><span lang="see" class="top">dooʼskoñʹtʻhwĕⁿʻ.</span> <span lang="en" class="bottom">did he him burn.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ,</span> <span lang="en" class="bottom">Now, (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he elder one (is)</span></span> -<span class="intra"><span lang="see" class="top">daāsʹnyeʼt</span> <span lang="en" class="bottom">thence he spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Iʼʹ</span> <span lang="en" class="bottom">“I</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">as a matter of fact</span></span> -<span class="intra"><span lang="see" class="top">dayoñgidōñʹneʼ</span> <span lang="en" class="bottom">thence she me meaning comes</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e40378" title="Source: agōñʹgweʻ">agoñʹgweʻ</span></span> <span lang="en" class="bottom">she human being (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">gayoñʹnĭʻ</span> <span lang="en" class="bottom">it-it causes</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdaneʹgĕⁿʼ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e40410" title="Source: Iooäʼdaneʹgĕⁿʼ">Dooäʼdaneʹgĕⁿʼ</span></span></span> -<span class="intra"><span lang="see" class="top">dayondoñʹneʼ.</span> <span lang="en" class="bottom">thence she it saying comes.</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is<span class="corr" id="xd30e40441" title="Not in source">)</span></span></span> -<span class="intra"><span lang="see" class="top">gyāʹsoⁿ.</span> <span lang="en" class="bottom">I am named.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">also</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoñsāʹseʻ</span> <span lang="en" class="bottom">hence again thou do go</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">sasatʻhoñdatʹʻhă,</span> <span lang="en" class="bottom">again thou thy ear put forth do go,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">as a matter of fact</span></span> -<span class="intra"><span lang="see" class="top">doskĕñʹoⁿ</span> <span lang="en" class="bottom">nearby</span></span> -<span class="intra"><span lang="see" class="top">īʹyĕⁿʼ.”</span> <span lang="en" class="bottom">she is moving.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too, also</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿwâⁿdĕⁿʼʹsʻhäʼ,</span> <span lang="en" class="bottom">he, the nephew-hood (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hotkwisʹdadegĕⁿʼʹăʻ,</span> <span lang="en" class="bottom">Hotkwisʹdadegĕⁿʼʹăʻ,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">waāyăʹgĕⁿʼt</span> <span lang="en" class="bottom">did he go out</span></span> -<span class="intra"><span lang="see" class="top">neʻʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where, at the place,</span></span> -<span class="intra"><span lang="see" class="top">diyogoñʹwandeʼ</span> <span lang="en" class="bottom">just it-lunate-bluff stands</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoñsāʹeʼ</span> <span lang="en" class="bottom">again thither he went</span></span> -<span class="intra"><span lang="see" class="top">saātʻhondātʹʻhăʻ-khoʻ.</span> <span lang="en" class="bottom">again he to listen-went -and.</span></span> -<span class="intra"><span lang="see" class="top">Wăʼāʹyoⁿʼ</span> <span lang="en" class="bottom">There he arrived</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now then,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oyĕñʹdet</span> <span lang="en" class="bottom">it is evident</span></span> -<span class="intra"><span lang="see" class="top">oʼwāʹdoⁿʼ</span> <span lang="en" class="bottom">it became</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">dosgĕñʹonʻ</span> <span lang="en" class="bottom">nearby</span></span> -<span class="intra"><span lang="see" class="top">dagaäⁿnodaʹdieʼ</span> <span lang="en" class="bottom">thence it song standing out comes along</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">niʻhanyoʻʹcyot</span> <span lang="en" class="bottom">where his “spine” stands forth</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoⁿʻdiyosʹdoⁿ-khoʻ.</span> <span lang="en" class="bottom">he his ear hath made alert-and<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Neʼʹkhoʻ</span> <span lang="en" class="bottom">That and</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e40762" title="Source: neʻ">neʻʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e40770" title="Source: agoñʹweʻ">agoñʹgweʻ</span></span> <span lang="en" class="bottom">she human being (is)</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">doskĕñʹoⁿʻsʻhoñ</span> <span lang="en" class="bottom">near by-just</span></span> -<span class="intra"><span lang="see" class="top">wăʼoĕñʼʹheʼt</span> <span lang="en" class="bottom">did-she-halt</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hanyoʻʹcyot,</span> <span lang="en" class="bottom"><span class="corr" id="xd30e40817" title="Source: pihis “sne”">his “spine”</span> stands forth</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too, also</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dyeñgwăʻʹ-seʹ</span> <span lang="en" class="bottom">suddenly, unawares</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñdĕñnōʹdĕⁿʼ,</span> <span lang="en" class="bottom">did-she her song put forth,</span></span> -<span class="pageNum" id="pb763">[<a href="#pb763">763</a>]</span> -<span class="intra"><span lang="see" class="top">doskĕñoⁿʻʹsʻhoñ,</span> <span lang="en" class="bottom">near by-just</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hă-ho-wi,</span> <span lang="en" class="bottom">“<span class="corr" id="xd30e40901" title="Source: Hă-ho-we">Hă-ho-wi</span>,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanegăⁿʼʹgeʻ,</span> <span lang="en" class="bottom">Dooäʼdanegăⁿʼʹgeʻs (lodge),</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">wăʻheyăʼdĭʻsākʹhăʼ,</span> <span lang="en" class="bottom">thither I his person to find do go,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi.”</span> <span lang="en" class="bottom">hă-ho-wi.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So then</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿwâⁿdĕⁿʼʹsʻhäʼ</span> <span lang="en" class="bottom">he-nephew-ship (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">dăādasʹdăk</span> <span lang="en" class="bottom">thence he uprose instantly</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">doñdăhăʻʹget</span> <span lang="en" class="bottom">thence he returned</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">doñsăäⁿʹdād</span> <span lang="en" class="bottom">thence again he ran home</span></span> -<span class="intra"><span lang="see" class="top">heyogoⁿʹsot</span> <span lang="en" class="bottom">exceedingly</span></span> -<span class="intra"><span lang="see" class="top">oʻsnowäʹdieʼ.</span> <span lang="en" class="bottom">it rapid, swift, is.</span></span> -<span class="intra"><span lang="see" class="top">Hoñsăāʹyoⁿʼ</span> <span lang="en" class="bottom">There again he arrived</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“<span class="corr" id="xd30e41095" title="Source: Gweʹ">Gwēʹ</span>,</span> <span lang="en" class="bottom">“Lo,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">doskĕñʹoⁿʻ,</span> <span lang="en" class="bottom">nearby,</span></span> -<span class="intra"><span lang="see" class="top">nĕñʹsʻhoñ</span> <span lang="en" class="bottom">close by-just</span></span> -<span class="intra"><span lang="see" class="top">doskĕñoⁿʻʹsʻhoñ</span> <span lang="en" class="bottom">nearby-just</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">īʹyeⁿʼ.”</span> <span lang="en" class="bottom"><span class="corr" id="xd30e41143" title="Source: She">she</span> is moving.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ,</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">doñdăāʹdăʼt</span> <span lang="en" class="bottom">thence he arose</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">she</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he elder one (is)</span></span> -<span class="intra"><span lang="see" class="top">wăʼĕñsgäʹwāk</span> <span lang="en" class="bottom">did he dust shake off</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hădyĕñdăkʹʻhwăʼ,</span> <span lang="en" class="bottom">he it to sit uses,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwâⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">his his nephew</span></span> -<span class="intra"><span lang="see" class="top">hăʼdēʹyoñ</span> <span lang="en" class="bottom">all kinds</span></span> -<span class="intra"><span lang="see" class="top">otgiʼʹsʻhoⁿʼ</span> <span lang="en" class="bottom">it filth-s (are)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāʹodĭʼ,</span> <span lang="en" class="bottom">did he it cast,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ-khoʻ,</span> <span lang="en" class="bottom">did he it say-and,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come on,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿsāʹdyĕñʼ.”</span> <span lang="en" class="bottom">there wilt thou thyself seat.”</span></span> -<span class="intra"><span lang="see" class="top">Gagweʹgoⁿ</span> <span lang="en" class="bottom">It entire (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">thus, so,</span></span> -<span class="intra"><span lang="see" class="top">niyoʼʹdĕñʻ</span> <span lang="en" class="bottom">so it condition (is)</span></span> -<span class="intra"><span lang="see" class="top">honoⁿʼĕñʻʹgeʻ</span> <span lang="en" class="bottom">his-head on</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">osdăʼʹsʻhoñ,</span> <span lang="en" class="bottom">it scab-s,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿwâⁿdĕⁿʼʹsʻhäʼ.</span> <span lang="en" class="bottom">he nephew-ship (is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹ-se</span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhadadesʹnyeʼ</span> <span lang="en" class="bottom">did he self attend to</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ.</span> <span lang="en" class="bottom">he elder one (is).</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Indeed,</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhadeʼcyosăʹdoñʼ</span> <span lang="en" class="bottom">did he self furs enwrap with</span></span> -<span class="intra"><span lang="see" class="top">găʼcyoʹsădeʼ,</span> <span lang="en" class="bottom">it fur(s) stood out (also),</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yagĕⁿʼʹoⁿ</span> <span lang="en" class="bottom">it is pretended</span></span> -<span class="intra"><span lang="see" class="top">deānoäʹdoⁿʼ.</span> <span lang="en" class="bottom">he noble one (is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʼʹ-khoʻ</span> <span lang="en" class="bottom">That (it is) -and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">waānōaiʼʹhoñʼ</span> <span lang="en" class="bottom">did he it wash severally</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oäʼʹdăʼ</span> <span lang="en" class="bottom">it feather</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʻstōäʼʹgeʻ,</span> <span lang="en" class="bottom">his feather-headdress-on</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">oyĕñʼʹgwăʼ</span> <span lang="en" class="bottom">it smoke</span></span> -<span class="intra"><span lang="see" class="top">īʹgĕñ</span> <span lang="en" class="bottom">it is</span></span> -<span class="intra"><span lang="see" class="top">niyoʼʹdĕñ</span> <span lang="en" class="bottom">so it condition (is)</span></span> -<span class="intra"><span lang="see" class="top">sōʼʹdjiʻ</span> <span lang="en" class="bottom">too much (because)</span></span> -<span class="intra"><span lang="see" class="top">otgiʼʹsʻhoⁿʼʹoⁿʼ-geʻ</span> <span lang="en" class="bottom">it-filths -on</span></span> -<span class="intra"><span lang="see" class="top">gayĕñdăʹdieʼs</span> <span lang="en" class="bottom">it lay from place to place</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʼyōʹnisʹʻheʼt.</span> <span lang="en" class="bottom">it was a long time.</span></span> -<span class="intra"><span lang="see" class="top">Gagweʹgoⁿ</span> <span lang="en" class="bottom">It entire</span></span> -<span class="intra"><span lang="see" class="top">waānōʹaiʼ.</span> <span lang="en" class="bottom">did he it wash.</span></span> -<span class="intra"><span lang="see" class="top">Găʹnioʼ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñnoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">did he his task finish</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e41631" title="Source: daʹ">dāʹ</span></span> <span lang="en" class="bottom">then (so)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhanoʼĕñʼʹhoñʼ.</span> <span lang="en" class="bottom">did he-it head place on.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waānyōʹdĕⁿʼ,</span> <span lang="en" class="bottom">did he it set up,</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhaäʼdāʹnegĕⁿʼ</span> <span lang="en" class="bottom">did he two feathers set side by side</span></span> -<span class="intra"><span lang="see" class="top">oĕñdoñʹgwā.</span> <span lang="en" class="bottom">front-toward.</span></span> -<span class="intra"><span lang="see" class="top">Găʹnioʼ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñnoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">did he his task finish</span></span> -<span class="intra"><span lang="see" class="top">heʹniyoñ</span> <span lang="en" class="bottom">as many as</span></span> -<span class="pageNum" id="pb764">[<a href="#pb764">764</a>]</span> -<span class="intra"><span lang="see" class="top">dehĕⁿʼnyaäʻʹgoⁿ</span> <span lang="en" class="bottom">two his hands employ</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waādjīʹodĕⁿʼ.</span> <span lang="en" class="bottom">did he it conceal (shut up).</span></span> -<span class="intra"><span lang="see" class="top">Wăʼdjīʹăʻ</span> <span lang="en" class="bottom">Shortly after</span></span> -<span class="intra"><span lang="see" class="top">hodyĕñʹnoʼkt</span> <span lang="en" class="bottom">he his task has finished</span></span> -<span class="intra"><span lang="see" class="top">dyĕñgwăʻ-seʹ</span> <span lang="en" class="bottom">suddenly, unawares</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">doskĕñoⁿʹsʻhoñ</span> <span lang="en" class="bottom">nearby just</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e41792" title="Source: wăoñdĕñnōʹdĕⁿʼ">wăʼoñdĕñnōʹdĕⁿʼ</span></span> <span lang="en" class="bottom">did she her song sing</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">agoñʹgweʻ</span> <span lang="en" class="bottom">she human being</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">niganoⁿʻʹsot,</span> <span lang="en" class="bottom">there it-lodge stands</span></span> -<span class="intra"><span lang="see" class="top">iyoñʹdoⁿ</span> <span lang="en" class="bottom">she kept saying</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">godĕñʹnōt,</span> <span lang="en" class="bottom">she her song sang</span></span> -<span class="intra"><span lang="see" class="top">“Hă-ho-wi,</span> <span lang="en" class="bottom">“Hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">wăʻheyăʼdiʻsăkheʼʹăʹ,</span> <span lang="en" class="bottom">thither I his body to find go quietly,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanegĕñʼʹgeʻ,</span> <span lang="en" class="bottom">Dooäʼdanegĕñ’s lodge,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhoñʹdās,</span> <span lang="en" class="bottom"><span class="corr" id="xd30e41939" title="Source: Hatʻhoñʹdas">Hatʻhoñʹdās</span>,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhoñʹdās,</span> <span lang="en" class="bottom"><span class="corr" id="xd30e41956" title="Source: Hatʻhoñʹdas">Hatʻhoñʹdās</span><span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhoñʹdās,</span> <span lang="en" class="bottom"><span class="corr" id="xd30e41972" title="Source: Hatʻhoñʹdas">Hatʻhoñʹdās</span>,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi,</span> <span lang="en" class="bottom">hă-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hă-ho-wi.”</span> <span lang="en" class="bottom">hă-ho-wi.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăgĕⁿʹdjĭ</span> <span lang="en" class="bottom">he, the old one</span></span> -<span class="intra"><span lang="see" class="top">wooʻtʻhāʹhăs</span> <span lang="en" class="bottom">did he-him talked to</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwâⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">his nephew (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he-it say,</span></span> -<span class="intra"><span lang="see" class="top">“Dĕⁿsadyēʹoⁿksʻhoñ</span> <span lang="en" class="bottom">“Wilt thou quiet be just</span></span> -<span class="intra"><span lang="see" class="top">nisʹʼăʻ.”</span> <span lang="en" class="bottom">the thou exclusively.”</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly then</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼotʹkāeʻ</span> <span lang="en" class="bottom">did it sound emit</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">găʹhogain</span> <span lang="en" class="bottom">it doorway (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ,</span> <span lang="en" class="bottom">(there) thus</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">niyoʼʹdĕñ</span> <span lang="en" class="bottom">so it kind of (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">āʹyĕñʼ</span> <span lang="en" class="bottom">one it would think</span></span> -<span class="intra"><span lang="see" class="top">ĭʹgĕñ</span> <span lang="en" class="bottom">it is</span></span> -<span class="intra"><span lang="see" class="top">degnoñʹgweʻ</span> <span lang="en" class="bottom">two they (<i>f.</i>) persons (are)</span></span> -<span class="intra"><span lang="see" class="top">oʼtgniʼdyoñʹdăʼt.</span> <span lang="en" class="bottom">did two they (<i>f.</i>) stopped, alighted<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʹ-se</span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">oʼdwadeʻnhoʻhoñʹdĭʼ</span> <span lang="en" class="bottom">did two it-door-flap cast aside—(thrown open both ways)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dayēʹyoⁿʼ</span> <span lang="en" class="bottom">thence she (<i>anthropic</i>) came in</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">agoñʹgweʻ</span> <span lang="en" class="bottom">she (<i>anthropic</i>) person (is)</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿsăʹgoñ</span> <span lang="en" class="bottom">it-lodge-in</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">khoʻ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">oʼdyēʹdăʼt;</span> <span lang="en" class="bottom">did she (<i>anth.</i>) stand;</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ,</span> <span lang="en" class="bottom">also,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">dyĕñgwăʹse</span> <span lang="en" class="bottom">suddenly</span></span> -<span class="intra"><span lang="see" class="top">oʹyăʼ-khoʻ</span> <span lang="en" class="bottom">it other-and</span></span> -<span class="intra"><span lang="see" class="top">dondayēʹyoⁿʼ</span> <span lang="en" class="bottom">thence she (<i>anthropic</i>) came in</span></span> -<span class="intra"><span lang="see" class="top">oñgyēʹgwā;</span> <span lang="en" class="bottom">indoors-side;</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">oñʹgyeʻ</span> <span lang="en" class="bottom">indoors</span></span> -<span class="intra"><span lang="see" class="top">oʼtgīʹdăʼt</span> <span lang="en" class="bottom">did two she (<i>anthrop.</i>) stand</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿsăʹgoñ.</span> <span lang="en" class="bottom">it-lodge-in.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dyegĕⁿʹdjĭ</span> <span lang="en" class="bottom">she (<i>anth.</i>) elder one</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Gwēʹ,</span> <span lang="en" class="bottom">“Lo,</span></span> -<span class="intra"><span lang="see" class="top">gaʹäⁿnigāāʼ</span> <span lang="en" class="bottom">whichever (it is)</span></span> -<span class="intra"><span lang="see" class="top">soʼtʹ</span> <span lang="en" class="bottom">it may be</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwā</span> <span lang="en" class="bottom">aside</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʼʹdyoⁿʼ</span> <span lang="en" class="bottom">he abides</span></span> -<span class="intra"><span lang="see" class="top">deʼgagoñʹdoⁿʼ</span> <span lang="en" class="bottom">not it certain (is)</span></span> -<span class="intra"><span lang="see" class="top">khoʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly,</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ,</span> <span lang="en" class="bottom">Dooäʼdanēʹgĕⁿʼ,</span></span> -<span class="intra"><span lang="see" class="top">tĕⁿʼʹĕⁿ</span> <span lang="en" class="bottom">not (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">as a matter of fact</span></span> -<span class="intra"><span lang="see" class="top">deʼʹneʼ</span> <span lang="en" class="bottom">not that</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">as a matter of fact</span></span> -<span class="intra"><span lang="see" class="top">näⁿʹgĕñ</span> <span lang="en" class="bottom">this it is</span></span> -<span class="intra"><span lang="see" class="top">niʻānyoʻʹcyod</span> <span lang="en" class="bottom">so he sits</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">as a matter of fact</span></span> -<span class="intra"><span lang="see" class="top">huiʹgĕñ</span> <span lang="en" class="bottom">that it is</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">as a matter of fact</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">Dooäʼdanēʹgĕⁿʼ</span></span> -<span class="intra"><span lang="see" class="top">hayāʹsoⁿ,</span> <span lang="en" class="bottom">he is named,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">näⁿʹgĕñ</span> <span lang="en" class="bottom">this it is</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhoñʹdās</span> <span lang="en" class="bottom"><span class="corr" id="xd30e42593" title="Source: Hatʻhoñʹdäs">Hatʻhoñʹdās</span></span></span> -<span class="intra"><span lang="see" class="top">hayāʹsoⁿ.</span> <span lang="en" class="bottom">he is named.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e42620" title="Source: gwaʹ">gwāʹ</span></span> <span lang="en" class="bottom">side</span></span> -<span class="intra"><span lang="see" class="top">nisʹ</span> <span lang="en" class="bottom">the thou</span></span> -<span class="intra"><span lang="see" class="top">hoʼʹseʻ</span> <span lang="en" class="bottom">thither do thou go</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="pageNum" id="pb765">[<a href="#pb765">765</a>]</span> -<span class="intra"><span lang="see" class="top">iʹʻsē</span> <span lang="en" class="bottom">thou it thinkest</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ,</span> <span lang="en" class="bottom">Dooäʼdanēʹgĕⁿʼ<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">side</span></span> -<span class="intra"><span lang="see" class="top">niʼʹăʻ</span> <span lang="en" class="bottom">the I exclusively</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹgeʼ.</span> <span lang="en" class="bottom">thither will I go<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">degyadĕñnonʹdeʼ</span> <span lang="en" class="bottom">two they (<i>f.</i>) sister(s) (are)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gosʹtʻhoⁿ</span> <span lang="en" class="bottom">she (<i>anth.</i>) younger</span></span> -<span class="intra"><span lang="see" class="top">īʹyĕñʻ</span> <span lang="en" class="bottom">she it thinks</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">side</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹgeʼ</span> <span lang="en" class="bottom">thither will I go</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">īʹyĕñʻ</span> <span lang="en" class="bottom">she it thinks</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djyeyăʼʹdad,</span> <span lang="en" class="bottom">she (<i>anth.</i>) other one (is)<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">“Neʹkhoʻ</span> <span lang="en" class="bottom">“Here</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">side</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹgeʼ.”</span> <span lang="en" class="bottom">thither will I go.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now, then</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdāʹnegĕⁿʼ</span> <span lang="en" class="bottom">Dooäʼdāʹnegĕⁿʼ</span></span> -<span class="intra"><span lang="see" class="top">hotʻhoñʹdeʼ</span> <span lang="en" class="bottom">he it hears</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kindly thing</span></span> -<span class="intra"><span lang="see" class="top">oditʻʹhāʼ,</span> <span lang="en" class="bottom">they (<i>an.</i>) it talk about,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hāʹdoⁿ,</span> <span lang="en" class="bottom">he it kept saying,</span></span> -<span class="intra"><span lang="see" class="top">“Neʹkhoʻ</span> <span lang="en" class="bottom">“Here</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">side</span></span> -<span class="intra"><span lang="see" class="top">nīʹgĕⁿʼ<span class="corr" title="Not in source">.</span>”</span> <span lang="en" class="bottom">but it is.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e42988" title="Source: giʼʹoⁿʼ">giʼʹoⁿʻ</span>,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gosʹtʻhoⁿ</span> <span lang="en" class="bottom">she (<i>anth.</i>) younger</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeʼăsʻhĕⁿauñʼ</span> <span lang="en" class="bottom">she (<i>anth.</i>) it basket held</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">he</span></span> -<span class="intra"><span lang="see" class="top">oäʻʹgwăʼ</span> <span lang="en" class="bottom">it-bread</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deganăʼhoñsdyăʼʹgoⁿ</span> <span lang="en" class="bottom">two one-it loaf cut has</span></span> -<span class="intra"><span lang="see" class="top">īʹwad,</span> <span lang="en" class="bottom">it is contained,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ,</span> <span lang="en" class="bottom">customarily,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">yeāʹwĭʼ</span> <span lang="en" class="bottom">she (<i>anth.</i>) it bears</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yenăʻkwinyoñʹneʼ,</span> <span lang="en" class="bottom">she (<i>anth.</i>) wedlock to enter goes,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼoⁿʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">did she (<i>anth.</i>) start</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼʹĕⁿʼ,</span> <span lang="en" class="bottom">thither she went</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhanyoʻʹcyot</span> <span lang="en" class="bottom">there his spine sets up</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhoñʹdas,</span> <span lang="en" class="bottom">Hatʻhoñʹdas,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hotkwisdadeʹgeⁿʼʹăʻ,</span> <span lang="en" class="bottom"><span class="corr" id="xd30e43218" title="Source: Hotkwisdadegʹeⁿʼʹăʻ">Hotkwisdadeʹgeⁿʼʹăʻ</span>,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñʹdyĕñʼ</span> <span lang="en" class="bottom">did she herself seat</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hayăʼdăkʹʼăʻ.</span> <span lang="en" class="bottom">his body beside.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹ-se</span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">side</span></span> -<span class="intra"><span lang="see" class="top">yedākʹheʼ</span> <span lang="en" class="bottom">she (<i>anth.</i>) ran along</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹʻdjĭʼ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e43309" title="Source: ts">its</span> elder sister</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">hāʹeʼgwā</span> <span lang="en" class="bottom">also in turn</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñʹdyĕñʼ</span> <span lang="en" class="bottom">did she herself seat</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hayăʼdăkʹʼăʻ.</span> <span lang="en" class="bottom">his body beside.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ,</span> <span lang="en" class="bottom">truly,</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e43372" title="Source: giʼʹoⁿʻʻ">giʼʹoⁿʻ</span></span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhoñwayăʼdāʹyĕñʼ,</span> <span lang="en" class="bottom">did they two his body have between them,</span></span> -<span class="intra"><span lang="see" class="top">hăʼdewăsĕñʹnoⁿ</span> <span lang="en" class="bottom">in the middle</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hanyoʻʹcyot.</span> <span lang="en" class="bottom">his spine set upright.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdaneʹgĕⁿʼ</span> <span lang="en" class="bottom">Dooäʼdaneʹgĕⁿʼ</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waādyăʼdoʼʹyāk</span> <span lang="en" class="bottom">did he his body thrust</span></span> -<span class="intra"><span lang="see" class="top">dăʻhonyatʹgāʼ</span> <span lang="en" class="bottom">thence he him drew away</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ-khoʻ</span> <span lang="en" class="bottom">did he it say-and</span></span> -<span class="intra"><span lang="see" class="top">“Hoʹgwā</span> <span lang="en" class="bottom">“Aside</span></span> -<span class="intra"><span lang="see" class="top">nisʹ</span> <span lang="en" class="bottom">the thou</span></span> -<span class="intra"><span lang="see" class="top">hoʼʹseʻ</span> <span lang="en" class="bottom">thither do thou go</span></span> -<span class="intra"><span lang="see" class="top">sgadjĕⁿanʹdĭʻ</span> <span lang="en" class="bottom">one it fireside of</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">as a matter of fact</span></span> -<span class="intra"><span lang="see" class="top">waodōʹnyăʼt,</span> <span lang="en" class="bottom">did he him drive towards</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ.</span> <span lang="en" class="bottom">it is said.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haʹoⁿhaⁿʼ (<i>or</i> haʹoⁿhwaⁿʼ)</span> <span lang="en" class="bottom">he himself</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hăʼdewăsĕñʹnoⁿ</span> <span lang="en" class="bottom">just between</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">degniʼʹdyoⁿʼ</span> <span lang="en" class="bottom">two they (<i>du.</i>) abide</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e43589" title="Source: he">the</span></span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e43594" title="Source: degiksāʼʹgōwā">degiksăʼʹgōwā</span></span> <span lang="en" class="bottom">two they (<i>du.</i>) (maidens are)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">indeed</span></span> -<span class="intra"><span lang="see" class="top">waāʹdyĕñʼ.</span> <span lang="en" class="bottom">did he himself seat.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="pageNum" id="pb766">[<a href="#pb766">766</a>]</span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">dondagidăsʹdăk</span> <span lang="en" class="bottom">thence they (<i>du. f.</i>) arose quickly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dedjāʹoⁿ</span> <span lang="en" class="bottom">both (two they are)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgneʼ</span> <span lang="en" class="bottom">did they (<i>f.</i>) (dual) go</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">heʻʹsʻhanyoʹcyot</span> <span lang="en" class="bottom">where again he sits</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăksăʼʹgōwā</span> <span lang="en" class="bottom">he youth (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhonʹdās</span> <span lang="en" class="bottom">(The Listener)</span></span> -<span class="intra"><span lang="see" class="top">(Hotkwisdadegĕⁿʼʹăʻ),</span> <span lang="en" class="bottom">(His stomach burned little),</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhoñwayăʼdāʹyĕñʼ</span> <span lang="en" class="bottom">did they (<i>f.</i>) his person embrace</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hăʼdewăsĕñʹnoⁿ</span> <span lang="en" class="bottom">just between (in the middle)</span></span> -<span class="intra"><span lang="see" class="top">sʻhanyoʹcyot.</span> <span lang="en" class="bottom">again he sits.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e43802" title="Source: so">So</span></span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdaneʹgĕⁿʼ</span> <span lang="en" class="bottom">Dooäʼdaneʹgĕⁿʼ</span></span> -<span class="intra"><span lang="see" class="top">dondaāʹdăʼt</span> <span lang="en" class="bottom">thence he arose</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāʹeʼ</span> <span lang="en" class="bottom">thither he went</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hăʼdewăsĕñʹnoⁿ</span> <span lang="en" class="bottom">just between (in the middle)</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">yesʻhanyoʹcyot</span> <span lang="en" class="bottom">there again he sits</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhonʹdās,</span> <span lang="en" class="bottom"><span class="corr" id="xd30e43932" title="Source: Hatʻhonʹdas">Hatʻhonʹdās</span>,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">dăhonĕⁿsʹʻhāʼ</span> <span lang="en" class="bottom">thence he his arm seized</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼkhoʻ</span> <span lang="en" class="bottom">again-and</span></span> -<span class="intra"><span lang="see" class="top">sgadjĕⁿanʹdĭʻ</span> <span lang="en" class="bottom">one it-fireside of (beyond the fire)</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhoʻdjāʹĕⁿʼ</span> <span lang="en" class="bottom">did he-him pushed</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">haʹoⁿhaⁿʼ</span> <span lang="en" class="bottom">he himself</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">saāʹdyĕñʼ</span> <span lang="en" class="bottom">again did he sit</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">degniʼʹdyoⁿʼ</span> <span lang="en" class="bottom">two they (<i>du. f.</i>) were abiding</span></span> -<span class="intra"><span lang="see" class="top">hăʼdewăsĕñʹnoⁿ</span> <span lang="en" class="bottom">just between (in the middle)</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">năʼdegyāʹdeʼ.</span> <span lang="en" class="bottom">so two they (<i>du. f.</i>) far are apart.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hīʹgăⁿ</span> <span lang="en" class="bottom">that it is</span></span> -<span class="intra"><span lang="see" class="top">degiksăʼʹgōwā</span> <span lang="en" class="bottom">two they maidens</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʼʹĕⁿ</span> <span lang="en" class="bottom">not</span></span> -<span class="intra"><span lang="see" class="top">deʼʹneʼ</span> <span lang="en" class="bottom">not that (it is)</span></span> -<span class="intra"><span lang="see" class="top">dagigăʻdāʹdieʼ</span> <span lang="en" class="bottom">thence they (<i>du.</i>) to seek came</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one (is)</span></span> -<span class="intra"><span lang="see" class="top">aodīʹnyāk,</span> <span lang="en" class="bottom">should they marry,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">gayoñʹnĭʻ</span> <span lang="en" class="bottom">it-it causes</span></span> -<span class="intra"><span lang="see" class="top">dăʼāʹoⁿ</span> <span lang="en" class="bottom">not it is possible</span></span> -<span class="intra"><span lang="see" class="top">ayodīʹgăyĕⁿ</span> <span lang="en" class="bottom">would they (<i>f.</i>) consent</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">hēēʼʹ</span> <span lang="en" class="bottom">he it desires</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ;</span> <span lang="en" class="bottom">he old one (is);</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">dondagidăsʹdăk</span> <span lang="en" class="bottom">thence they (<i>du. f.</i>) arose quickly</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoñsagyāʹdyĕñʼ</span> <span lang="en" class="bottom">hence again they (<i>du.</i>) themselves seated</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhanyoʻʹcyot</span> <span lang="en" class="bottom">there he sat was sitting</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwā</span> <span lang="en" class="bottom">he youth (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhoñwayăʼdāʹyĕñʼ</span> <span lang="en" class="bottom">did they his body embrace</span></span> -<span class="intra"><span lang="see" class="top">hăʼdewăsĕñʹnoⁿ-khoʻ</span> <span lang="en" class="bottom">just between (or in the middle)-and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">sʻhanyoʻʹcyot</span> <span lang="en" class="bottom">again he sat</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhoñʹdās.</span> <span lang="en" class="bottom">Hatʻhoñʹdās.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now then,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waĕñnīʻhĕⁿʼʹ</span> <span lang="en" class="bottom">did he it cease</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">niʻhodyēʹĕⁿ.</span> <span lang="en" class="bottom">so he is acting.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">Thus (There)</span></span> -<span class="intra"><span lang="see" class="top">oʼyoʹnisʻheʼt</span> <span lang="en" class="bottom">it was a long time</span></span> -<span class="intra"><span lang="see" class="top">tʻhiodyeʹĕⁿʻsʻhoñ</span> <span lang="en" class="bottom">just he kept still, kept silent,</span></span> -<span class="intra"><span lang="see" class="top">hanyoʻʹcyot.</span> <span lang="en" class="bottom">he sat.</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e44488" title="Source: Dāʼ">Dāʹ</span></span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">daāsʹnyeʼt</span> <span lang="en" class="bottom">thence he spoke</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hiwâⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">“Oh, my nephew</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsāʹnyāk.</span> <span lang="en" class="bottom">wilt thou marry.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ<span class="corr" title="Not in source">.</span></span> <span lang="en" class="bottom">truly.</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgeʻcyoñnyāʹnoñʼ</span> <span lang="en" class="bottom">will I it prepare severally</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">niʻsadyĕñdăʻʹgwăʼ,</span> <span lang="en" class="bottom">so thou it to sit usest,</span></span> -<span class="intra"><span lang="see" class="top">soʼʹdjĭ</span> <span lang="en" class="bottom">because (too much)</span></span> -<span class="pageNum" id="pb767">[<a href="#pb767">767</a>]</span> -<span class="intra"><span lang="see" class="top">otʹgĭʼ,</span> <span lang="en" class="bottom">it filthy (is),</span></span> -<span class="intra"><span lang="see" class="top">soʼʹdjĭ</span> <span lang="en" class="bottom">because</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">deʼsăʼnīʹgoñt,</span> <span lang="en" class="bottom">not thou hast mind (sense),</span></span> -<span class="intra"><span lang="see" class="top">soʼʹdjĭ</span> <span lang="en" class="bottom">because</span></span> -<span class="intra"><span lang="see" class="top">otʹgĭʼ</span> <span lang="en" class="bottom">it filthy (is)</span></span> -<span class="intra"><span lang="see" class="top">niʻsadyēʹhăʼ</span> <span lang="en" class="bottom">so thou it doest</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">gayoñʹnĭʻ</span> <span lang="en" class="bottom">it it causes</span></span> -<span class="intra"><span lang="see" class="top">soʼʹdjĭʻ</span> <span lang="en" class="bottom">because</span></span> -<span class="intra"><span lang="see" class="top">otʹgĭʼ</span> <span lang="en" class="bottom">it filthy (is)</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">niʻsadyĕñdăʻʹgwăʼ.”</span> <span lang="en" class="bottom">so thou it to sit usest.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Haʹoⁿhaⁿʼ,</span> <span lang="en" class="bottom">He himself</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">nīʹgĕⁿʼ</span> <span lang="en" class="bottom">so it is</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">niʻhoyeʹĕⁿ.</span> <span lang="en" class="bottom">so he it has done.</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdaneʹgĕⁿʼ</span> <span lang="en" class="bottom">Dooäʼdaneʹgĕⁿʼ</span></span> -<span class="intra"><span lang="see" class="top">haʹoⁿhaⁿʼ</span> <span lang="en" class="bottom">he himself</span></span> -<span class="intra"><span lang="see" class="top">waāʹtgit</span> <span lang="en" class="bottom">did he-it soil</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">hadyĕñdăʻʹgwăʼ</span> <span lang="en" class="bottom">he (it) self to sit uses</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwâⁿʹdĕⁿʼ.</span> <span lang="en" class="bottom">his nephew.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">yāʹeʼ</span> <span lang="en" class="bottom">first</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿswāʹdyĕñʼ.</span> <span lang="en" class="bottom">there will ye yourselves seat.</span></span> -<span class="intra"><span lang="see" class="top">Ĕⁿgecyoñnyāʹnoñʼ</span> <span lang="en" class="bottom">Will I it prepare severally</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">niʻhadyĕñdăʻʹgwăʼ</span> <span lang="en" class="bottom">so he self to sit uses (it)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">heyĕñwâⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">my nephew</span></span> -<span class="intra"><span lang="see" class="top">soʼʹdjĭʻ</span> <span lang="en" class="bottom">because (too much)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">otʹgĭʼ-sʻhoñ.</span> <span lang="en" class="bottom">it filthy just.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">yāʹeʼ</span> <span lang="en" class="bottom">first</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿswāʹdyĕñʼ.”</span> <span lang="en" class="bottom">will ye yourselves seat.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">dăäⁿnoⁿʻdäⁿʹdĭʼ.</span> <span lang="en" class="bottom">thence they departed.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one (is)</span></span> -<span class="intra"><span lang="see" class="top">waācyoñnyāʹnoñʼ</span> <span lang="en" class="bottom">did he it prepare severally</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">wiʹyo,</span> <span lang="en" class="bottom">it fine, (is)</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñnoñʹnĭʼ</span> <span lang="en" class="bottom">did he his skill employ</span></span> -<span class="intra"><span lang="see" class="top">waaⁿskäwăkʹhoñnyoⁿʼ</span> <span lang="en" class="bottom">did he it rubbish wipe away severally</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼcyoʹsăʼ,</span> <span lang="en" class="bottom">it skin,</span></span> -<span class="intra"><span lang="see" class="top">neʹogĕⁿʼ</span> <span lang="en" class="bottom">deer</span></span> -<span class="intra"><span lang="see" class="top">găʼcyoʹsăʼ</span> <span lang="en" class="bottom">it-skin</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">nyāʹgwaiʼ,</span> <span lang="en" class="bottom">a bear,</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ</span> <span lang="en" class="bottom">it-entire</span></span> -<span class="intra"><span lang="see" class="top">waăʼcyoʻsădoñʹnyoñʼ.</span> <span lang="en" class="bottom">did he skins spread out severally.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">waadyĕñnoñʹnĭʼ;</span> <span lang="en" class="bottom">did he his skill employ;</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">waācyoñʹnĭʼ</span> <span lang="en" class="bottom">did he it prepare</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Daānoäʹdoⁿʼ</span> <span lang="en" class="bottom">Noble One</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">customarily</span></span> -<span class="intra"><span lang="see" class="top">niyagonakdoʼʹdäⁿ,</span> <span lang="en" class="bottom">so one’s place kind of (is),</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gaʼcyoʹsăʼ-sʻhoⁿʼoⁿ</span> <span lang="en" class="bottom">it skins-several</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ</span> <span lang="en" class="bottom">it-entire</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñnoñʹnĭʼ,</span> <span lang="en" class="bottom">did he it set in order,</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">hadyĕñdăʻʹgwăʼ</span> <span lang="en" class="bottom">he self it to seat uses</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwâⁿʹdĕⁿʼ,</span> <span lang="en" class="bottom">his nephew,</span></span> -<span class="intra"><span lang="see" class="top">noⁿʼʹgoñʻ</span> <span lang="en" class="bottom">underneath</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʼʹdyoⁿʼ</span> <span lang="en" class="bottom">he abode</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhonʹdās,</span> <span lang="en" class="bottom">Hatʻhonʹdās,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ-khoʻ</span> <span lang="en" class="bottom">there-and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">oʼtgyāʹdyĕñʼ</span> <span lang="en" class="bottom">did they (<i>du.</i>) <span class="corr" id="xd30e45337" title="Source: elves">selves</span> seat</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">degiksăʼʹgōwā,</span> <span lang="en" class="bottom">two they (<i>du.</i> <i>f.</i>) maidens,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neyoʼʹsʻhoⁿʼ,</span> <span lang="en" class="bottom">his wives</span></span> -<span class="intra"><span lang="see" class="top">deʹgniʻ</span> <span lang="en" class="bottom">two they are</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">năʻtʻhōʹnyāk.</span> <span lang="en" class="bottom">so many times he married.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕʹⁿdjĭ</span> <span lang="en" class="bottom">he old one</span></span> -<span class="intra"><span lang="see" class="top">wooʻtʻhāʹhăs</span> <span lang="en" class="bottom">did he him talk to</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñʹwâⁿdĕⁿʼ</span> <span lang="en" class="bottom">his nephew</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course,</span></span> -<span class="intra"><span lang="see" class="top">wesāʹnyāk,</span> <span lang="en" class="bottom">didst thou marry,</span></span> -<span class="intra"><span lang="see" class="top">hiwâⁿdĕⁿʼ.</span> <span lang="en" class="bottom">my nephew.</span></span> -<span class="intra"><span lang="see" class="top">Hauʼʹ,</span> <span lang="en" class="bottom">Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wadodăʹsĭ</span> <span lang="en" class="bottom">let it itself bring forth</span></span> -<span class="intra"><span lang="see" class="top">aʹdiʼʹgwă</span> <span lang="en" class="bottom">unknown</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">giāʹwĭʼ,</span> <span lang="en" class="bottom">they (<i>du.</i> <i>f.</i>) it bring,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gāiwăniäsʹtʻhăʼ</span> <span lang="en" class="bottom">it it-matter to be strong makes</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">customary</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">waagōʹnyāk,</span> <span lang="en" class="bottom">did one marry</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">gĕʹⁿsʹ</span> <span lang="en" class="bottom">customary</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e45603" title="Source: dewasʹʻhĕñ">dewăsʹʻhĕⁿ</span></span> <span lang="en" class="bottom">two tens</span></span> -<span class="intra"><span lang="see" class="top">niyoäʻʹgwăge</span> <span lang="en" class="bottom">so it many loaves number</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deganăʼhoⁿsdyăʼʹgoⁿ</span> <span lang="en" class="bottom">two she it-loaf has divided (-marriage bread)</span></span> -<span class="intra"><span lang="see" class="top">gayāʹsoⁿ.</span> <span lang="en" class="bottom">it is called.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="pageNum" id="pb768">[<a href="#pb768">768</a>]</span> -<span class="intra"><span lang="see" class="top">āʹdĭʼgwă</span> <span lang="en" class="bottom">unknown (it is)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">giāʹwĭʼ?”</span> <span lang="en" class="bottom">they (<i>du.</i> <i>f.</i>) it bring.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">egoʹwănĕⁿ</span> <span lang="en" class="bottom">she (<i>anth.</i>) elder one (-larger one)</span></span> -<span class="intra"><span lang="see" class="top">dayesʹnyeʼt</span> <span lang="en" class="bottom">thence she spoke</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Niyoʻʹ,</span> <span lang="en" class="bottom">“So be it,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily,</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgāiwăyeʹiʻ</span> <span lang="en" class="bottom">will it fulfill the matter</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">satʻhyuʹwi.”</span> <span lang="en" class="bottom">thou it are relating.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼăsʹʻhäʼ</span> <span lang="en" class="bottom">it basket</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">dondāʹyek</span> <span lang="en" class="bottom">thence she it took up</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼʹĕⁿʼ</span> <span lang="en" class="bottom">thither she went</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhanyoʹʻcyot</span> <span lang="en" class="bottom">there he sits</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ,</span> <span lang="en" class="bottom">he old one,</span></span> -<span class="intra"><span lang="see" class="top">“Nĕñʹdă</span> <span lang="en" class="bottom">“This here</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ,”</span> <span lang="en" class="bottom">of course,”</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it says,</span></span> -<span class="intra"><span lang="see" class="top">“neʻʹ</span> <span lang="en" class="bottom">“the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">satʻhyuʹwi,”</span> <span lang="en" class="bottom">now it are talking about,”</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dāāoʹgĕñ</span> <span lang="en" class="bottom">between his forked thighs<span></span></span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăeʼăsʹʻhäyĕñʹ.</span> <span lang="en" class="bottom">did she it basket place.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāāganēʼʹsʻhoñ</span> <span lang="en" class="bottom">He it viewed only</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwā</span> <span lang="en" class="bottom">aside</span></span> -<span class="intra"><span lang="see" class="top">hoⁿsayoñʹdyĕñʼ.</span> <span lang="en" class="bottom">there again she sat down.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">wāāgāʼʹtcĭʼ</span> <span lang="en" class="bottom">did he it undo</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼăsʹʻhäʼ</span> <span lang="en" class="bottom">it basket</span></span> -<span class="intra"><span lang="see" class="top">waadăʻʹgoʼ-khoʻ</span> <span lang="en" class="bottom">did he it take out and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oäʻʹgwăʼ</span> <span lang="en" class="bottom">it bread</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deganăʼhoⁿsdyăʼʹgoⁿ</span> <span lang="en" class="bottom">two one loaf has divided (-marriage bread)</span></span> -<span class="intra"><span lang="see" class="top">gayāʹsoⁿ</span> <span lang="en" class="bottom">it is called</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e46124" title="Source: dewăsʹʻhĕñ">dewăsʹʻhĕⁿ</span></span> <span lang="en" class="bottom">two tens</span></span> -<span class="intra"><span lang="see" class="top">niyoäʻʹgwăge,</span> <span lang="en" class="bottom">so it many loaf numbers,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waiʻ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">customary</span></span> -<span class="intra"><span lang="see" class="top">nīʹyoñ.</span> <span lang="en" class="bottom">so it is in number.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼgāiwayeʹiʻ</span> <span lang="en" class="bottom">it matter is complete</span></span> -<span class="intra"><span lang="see" class="top">wăʼoⁿkhäʻgwäʹoⁿʼ.</span> <span lang="en" class="bottom">did one me bread give.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">none</span></span> -<span class="intra"><span lang="see" class="top">wăʼgaiʻwăniʹäd</span> <span lang="en" class="bottom">did it matter confirm</span></span> -<span class="intra"><span lang="see" class="top">oʼgāiʻwăyēʹiʻ</span> <span lang="en" class="bottom">it matter is fulfilled</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʼʹĕⁿʻ</span> <span lang="en" class="bottom">for the reason that</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">nigayĕñnoʼʹdĕñ</span> <span lang="en" class="bottom">so it custom kind of (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">customary</span></span> -<span class="intra"><span lang="see" class="top">wăʼagōʹnyāk.</span> <span lang="en" class="bottom">one marries.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ.”</span> <span lang="en" class="bottom">there (-that is enough).”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʻskoñwăʼʹsʻhoñ</span> <span lang="en" class="bottom">It-roasted flesh only</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼĕñʼʹgeʻ</span> <span lang="en" class="bottom">his head-on</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhonʹdās.</span> <span lang="en" class="bottom">Hatʻhonʹdās.</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e46354" title="Source: Dāʻ">Dāʹ</span></span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e46370" title="Source: giʼʹoⁿ">giʼʹoⁿʻ</span>,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">hiʹwâⁿdĕⁿʼ</span> <span lang="en" class="bottom">my nephew</span></span> -<span class="intra"><span lang="see" class="top">gāʹoʼ</span> <span lang="en" class="bottom">hither</span></span> -<span class="intra"><span lang="see" class="top">nondāseʻ.</span> <span lang="en" class="bottom">thence do thou come.</span></span> -<span class="intra"><span lang="see" class="top">Gāʹtcĭ.”</span> <span lang="en" class="bottom">Do thou come hither.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹwâⁿdĕⁿʼshäʼ</span> <span lang="en" class="bottom">he (-his) nephewship</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāʹeʼ</span> <span lang="en" class="bottom">thither he went</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhanyoʻʹcyot</span> <span lang="en" class="bottom">there he sits (-his spine stands)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ,</span> <span lang="en" class="bottom">his mother’s brother (uncle),</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he-it-say,</span></span> -<span class="intra"><span lang="see" class="top">“Niʹyoʻ.</span> <span lang="en" class="bottom">“So be it.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">so then</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿgoñsʹnyeʼ</span> <span lang="en" class="bottom">will I-thee attend to</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgoñyăʼdăʻsĕñnoñʹnĭʼ-khoʻ.”</span> <span lang="en" class="bottom">will I-thy body dress up -and.”</span></span> -<span class="pageNum" id="pb769">[<a href="#pb769">769</a>]</span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ,</span> <span lang="en" class="bottom">there,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwā</span> <span lang="en" class="bottom">aside</span></span> -<span class="intra"><span lang="see" class="top">ganiʹyonʻ (ganiʹyoñt)</span> <span lang="en" class="bottom">it hangs</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">nyāʹgwaiʼ</span> <span lang="en" class="bottom">bear</span></span> -<span class="intra"><span lang="see" class="top">gahäⁿondăʻʹgwăʼ</span> <span lang="en" class="bottom">its bladder (= urine-holder)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ,</span> <span lang="en" class="bottom">there,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">īʹwād</span> <span lang="en" class="bottom">it is contained</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ōʹnoⁿʼ,</span> <span lang="en" class="bottom">it oil, fat,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">awäʼoⁿʹsăʼ</span> <span lang="en" class="bottom">sun-flower</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kind of</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ōʹnoⁿʼ.</span> <span lang="en" class="bottom">it-oil.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ,</span> <span lang="en" class="bottom">Now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">gasʻheʼʹdăgoñ</span> <span lang="en" class="bottom">it gourd in</span></span> -<span class="intra"><span lang="see" class="top">waādăʻʹgoʼ</span> <span lang="en" class="bottom">did he it take out</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ōʹnoⁿʼ,</span> <span lang="en" class="bottom">it oil,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">hasʼoʻdăʼʹgeʻ</span> <span lang="en" class="bottom">his hand on</span></span> -<span class="intra"><span lang="see" class="top">wäuñʹtʻhoʼ</span> <span lang="en" class="bottom">did he it pour,</span></span> -<span class="intra"><span lang="see" class="top">(wäʹoñtʻhoʼ),</span> <span lang="en" class="bottom">(wäʹʹoñtʻhoʼ),</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ</span> <span lang="en" class="bottom">it-entire (is)</span></span> -<span class="intra"><span lang="see" class="top">honoⁿʼĕñʼʹgeʻ</span> <span lang="en" class="bottom">his head on</span></span> -<span class="intra"><span lang="see" class="top">waāʹnoʻgāʼ;</span> <span lang="en" class="bottom">did he it rubs-anoint;</span></span> -<span class="intra"><span lang="see" class="top">ʼăʹsoⁿ,</span> <span lang="en" class="bottom">still,</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e46854" title="Source: giʼʹoⁿ">giʼʹoⁿʻ</span>,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">sāoñtʹʻhoʼ</span> <span lang="en" class="bottom">again he it poured out</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hasʼoʻdăʼʹgeʻ,</span> <span lang="en" class="bottom">his hand on,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ,</span> <span lang="en" class="bottom">so then</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">sahoʹʻgāʼ.</span> <span lang="en" class="bottom">again he it anoint.</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ,</span> <span lang="en" class="bottom">Very,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhoñʹgot</span> <span lang="en" class="bottom">did he it soak through</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hogeʼäʼʹgeʻ.</span> <span lang="en" class="bottom">his hair.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʻʹ,</span> <span lang="en" class="bottom">three,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">thus (there)</span></span> -<span class="intra"><span lang="see" class="top">naāⁿʹyeʼ.</span> <span lang="en" class="bottom">so did he it do.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">There</span></span> -<span class="intra"><span lang="see" class="top">degniganeʼʹsʻhoñ</span> <span lang="en" class="bottom">two they (<i>du.</i>) looked on-just</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e47023" title="Source: neʻ">neʻʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">degiksăʼʹgōwā.</span> <span lang="en" class="bottom">two they (<i>du.</i>) maidens (are).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ,</span> <span lang="en" class="bottom">too,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">odiiʻwanäʹgwăʼoⁿ.</span> <span lang="en" class="bottom">did they (<i>anim.</i>) it wonder at.</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e47086" title="Source: Dyĕñgwaʹsʻhoñ">Dyĕñgwăʹsʻhoñ</span></span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">ayĕñʼʹsʻhoñ</span> <span lang="en" class="bottom">one it would think-just</span></span> -<span class="intra"><span lang="see" class="top">waāʹgoʼ,</span> <span lang="en" class="bottom">did he it get,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">woōhigwääʹgoʼ</span> <span lang="en" class="bottom">did he him uncap</span></span> -<span class="intra"><span lang="see" class="top">honoⁿʼĕñʼʹgeʻ</span> <span lang="en" class="bottom">his head on</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ</span> <span lang="en" class="bottom">it entire (is)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">so then</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">osʹdăʼ-sʻhoñ.</span> <span lang="en" class="bottom">it-scab-(is) just.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹ-se</span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span class="bottom"> </span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">wīʹyo</span> <span lang="en" class="bottom">it fine (is)</span></span> -<span class="intra"><span lang="see" class="top">oʼwāʹdoⁿʼ</span> <span lang="en" class="bottom">did it become</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoⁿʼĕñʼʹgeʻ.</span> <span lang="en" class="bottom">his head on.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ,</span> <span lang="en" class="bottom">indeed,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">niyuʼʹdäⁿ</span> <span lang="en" class="bottom">so it is situated, pastured,</span></span> -<span class="intra"><span lang="see" class="top">ayĕñʼʹsʻhoñ</span> <span lang="en" class="bottom">would one think just</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">wīʹyo</span> <span lang="en" class="bottom">it good (is)</span></span> -<span class="intra"><span lang="see" class="top">oʼwāʹdoⁿʼ.</span> <span lang="en" class="bottom">did it become.</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹ-se</span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʼdjăʼʹgeʻ</span> <span lang="en" class="bottom">his forehead on</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">degaāʼʹdăʼhāʼ</span> <span lang="en" class="bottom">two it feathers stuck up</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">degniʻʹ</span> <span lang="en" class="bottom">two</span></span> -<span class="intra"><span lang="see" class="top">nīʹyoñʻ,</span> <span lang="en" class="bottom">so many it is,</span></span> -<span class="intra"><span lang="see" class="top">dyĕñgwăʻʹ-se</span> <span lang="en" class="bottom">suddenly</span></span> -<span class="intra"><span lang="see" class="top">dooäʼdaneʹgĕⁿ,</span> <span lang="en" class="bottom">two he feathers set together</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">tkwĕⁿdäʼʹĕñʼ</span> <span lang="en" class="bottom">it red (is),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">niyuʼʹdĕñʻ</span> <span lang="en" class="bottom">so it is in kind</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">sgātʹ</span> <span lang="en" class="bottom">one it is</span></span> -<span class="intra"><span lang="see" class="top">oñyăʼʹĕñʼ.</span> <span lang="en" class="bottom">it blue (is).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">degyăʼdäʼneʹgĕñ</span> <span lang="en" class="bottom">two they (<i>f.</i> <i>du.</i>) body are joined</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">näⁿnʹdăʻ</span> <span lang="en" class="bottom">this (it is)</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">niyoñʹsoⁿs.</span> <span lang="en" class="bottom">so it long (is) (<i>pl.</i> sign).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">woauñʹhăs</span> <span lang="en" class="bottom">did he him address</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwâⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">his nephew</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ,</span> <span lang="en" class="bottom">he old one, (is)</span></span> -<span class="intra"><span lang="see" class="top">“Hĕⁿʼʹĕⁿ</span> <span lang="en" class="bottom">“Not</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">deʼoyāʹneʼ,</span> <span lang="en" class="bottom">not it good, (is)</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">deʼʹoyĕⁿsdoⁿ,</span> <span lang="en" class="bottom">not it seemly, (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ,”</span> <span lang="en" class="bottom">certainly,”</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="pageNum" id="pb770">[<a href="#pb770">770</a>]</span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">daādyĕñʹtʻhoʼ</span> <span lang="en" class="bottom">hence he it pulled</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oäʼʹdăʼ</span> <span lang="en" class="bottom">it feather</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">naⁿnʹdăʻ</span> <span lang="en" class="bottom">this (it is)</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">nīʹyoñs,</span> <span lang="en" class="bottom">so it long (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">sgatʹ</span> <span lang="en" class="bottom">one it is</span></span> -<span class="intra"><span lang="see" class="top">daādyĕñʹtʻhoʼ.</span> <span lang="en" class="bottom">thence he it pulled.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wīʹyo,”</span> <span lang="en" class="bottom">it good (is)”.</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ,</span> <span lang="en" class="bottom">he old one (is),</span></span> -<span class="intra"><span lang="see" class="top">“Hoñʹweʻ</span> <span lang="en" class="bottom">“Yonder</span></span> -<span class="intra"><span lang="see" class="top">hoʼʹseʻ.</span> <span lang="en" class="bottom">thither do thou go.</span></span> -<span class="intra"><span lang="see" class="top">Hoñʹweʻ</span> <span lang="en" class="bottom">Yonder</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿtcʹdăʼt,</span> <span lang="en" class="bottom">there wilt thou stand,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">gāʹoʼ</span> <span lang="en" class="bottom">hither</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿtchatkăʻʹdĕⁿʼ,</span> <span lang="en" class="bottom">thence wilt thou turn facing,</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgoñyatgatʹʻhoʼ</span> <span lang="en" class="bottom">will I thee look upon</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">indeed</span></span> -<span class="intra"><span lang="see" class="top">aʹdiʼgwă,</span> <span lang="en" class="bottom">unknown</span></span> -<span class="intra"><span lang="see" class="top">nisayăʼdayĕⁿsʹdoⁿ.”</span> <span lang="en" class="bottom">so thy body.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwā</span> <span lang="en" class="bottom">he you (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāʹeʼ</span> <span lang="en" class="bottom">thither he went</span></span> -<span class="intra"><span lang="see" class="top">hoñweʻʹgwā</span> <span lang="en" class="bottom">yonder-ward</span></span> -<span class="intra"><span lang="see" class="top">gāoʼʹkhoʻ</span> <span lang="en" class="bottom">hither and</span></span> -<span class="intra"><span lang="see" class="top">daātgăʻʹdĕⁿʼ</span> <span lang="en" class="bottom">thence he turned facing</span></span> -<span class="intra"><span lang="see" class="top">deogāʹneʼʹsʻhoñ</span> <span lang="en" class="bottom">two he him eyed-just</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ.</span> <span lang="en" class="bottom">his uncle.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one (is)</span></span> -<span class="intra"><span lang="see" class="top">deagāʹneʼ</span> <span lang="en" class="bottom">two he eyed (it)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">itʹʻhad</span> <span lang="en" class="bottom">there he stood</span></span> -<span class="intra"><span lang="see" class="top">adeyĕñnoñniʼʹgeʻ.</span> <span lang="en" class="bottom">“Attention” at.</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly just</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come</span></span> -<span class="intra"><span lang="see" class="top">gāʹtcĭ,</span> <span lang="en" class="bottom">hither do thou come,</span></span> -<span class="intra"><span lang="see" class="top">gāʹoʼ</span> <span lang="en" class="bottom">hither</span></span> -<span class="intra"><span lang="see" class="top">năʼnondāʹseʻ,</span> <span lang="en" class="bottom">again hither do thou come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">indeed</span></span> -<span class="intra"><span lang="see" class="top">dondagadoʼkʹtʻhăs</span> <span lang="en" class="bottom">there it me failed (= I am not satisfied<span class="corr" id="xd30e48096" title="Not in source">)</span></span></span> -<span class="intra"><span lang="see" class="top">ʼaʹsoⁿ.”</span> <span lang="en" class="bottom">yet.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Gaʹnioʼ</span> <span lang="en" class="bottom">Just as soon as</span></span> -<span class="intra"><span lang="see" class="top">oʼʹhāyoⁿʼ</span> <span lang="en" class="bottom">did he arrive</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwā</span> <span lang="en" class="bottom">he youth (is)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ</span> <span lang="en" class="bottom">his uncle</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oäʼoⁿʻʹsăʼ</span> <span lang="en" class="bottom">it sun-flower</span></span> -<span class="intra"><span lang="see" class="top">ōʹnoⁿʼ</span> <span lang="en" class="bottom">it-oil</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hasʼoʻdāʼʹgeʻ</span> <span lang="en" class="bottom">his hand on</span></span> -<span class="intra"><span lang="see" class="top">wäoñʹtʻhoʼ</span> <span lang="en" class="bottom">did he it pour</span></span> -<span class="intra"><span lang="see" class="top">waānoʻʹgāʼ-khoʻ</span> <span lang="en" class="bottom">did he it anoint-and</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ</span> <span lang="en" class="bottom">it entire</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagoⁿsăʼʹgeʻ</span> <span lang="en" class="bottom">his face on</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwā</span> <span lang="en" class="bottom">he youth (is)</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñnoñʹnĭʼ.</span> <span lang="en" class="bottom">did he it do with care.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">hoñʹweʻ</span> <span lang="en" class="bottom">yonder</span></span> -<span class="intra"><span lang="see" class="top">hoñsāʹseʻ</span> <span lang="en" class="bottom">again thither do thou go</span></span> -<span class="intra"><span lang="see" class="top">gāʹoʼ</span> <span lang="en" class="bottom">hither</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿtchatkăʻʹdĕⁿʼ.”</span> <span lang="en" class="bottom">wilt thou turn facing.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwā</span> <span lang="en" class="bottom">he youth (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wāʹeʼ</span> <span lang="en" class="bottom">thither did he go</span></span> -<span class="intra"><span lang="see" class="top">gāʹoʼ</span> <span lang="en" class="bottom">hither</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">daātgăʻʹdĕⁿʼ.</span> <span lang="en" class="bottom">did he face.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">certainly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one (is)</span></span> -<span class="intra"><span lang="see" class="top">deogāʹneʼ</span> <span lang="en" class="bottom">two he him eyed</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">certainly</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñnõñʹnĭʼ.</span> <span lang="en" class="bottom">did he do it with care.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waāsʹnyeʼt</span> <span lang="en" class="bottom">did he speak</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Neʼʹ</span> <span lang="en" class="bottom">“That (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">wherein</span></span> -<span class="intra"><span lang="see" class="top">niseksāʼʹgōwā</span> <span lang="en" class="bottom">so thou youthful (are)</span></span> -<span class="intra"><span lang="see" class="top">deʼgatkăʼʹhoʻ</span> <span lang="en" class="bottom">not in any place</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">deʼtʻhĕⁿʹʼdĕñʼ (<i>or</i> deʼtʻhĕⁿʼʹdyoⁿʼ)</span> <span lang="en" class="bottom">not he does abide</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haksăʼʹgōwā</span> <span lang="en" class="bottom">he youthful</span></span> -<span class="intra"><span lang="see" class="top">gĕñʹoñk.</span> <span lang="en" class="bottom">it was.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">gāʹtcĭ</span> <span lang="en" class="bottom">hither do thou come</span></span> -<span class="intra"><span lang="see" class="top">diqʹ.</span> <span lang="en" class="bottom">too.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">hoñʹweʻ</span> <span lang="en" class="bottom">yonder</span></span> -<span class="intra"><span lang="see" class="top">hoñsăsăʹdyĕⁿ(-dyĕñʻ).</span> <span lang="en" class="bottom">thither again do thou sit.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">näⁿndăʻʹ</span> <span lang="en" class="bottom">this</span></span> -<span class="intra"><span lang="see" class="top">năʻⁿʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsyasōʹoñk</span> <span lang="en" class="bottom">wilt thou be called</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdaneʹgĕⁿʼ.</span> <span lang="en" class="bottom">Dooäʼdaneʹgĕⁿʼ.</span></span> -<span class="pageNum" id="pb771">[<a href="#pb771">771</a>]</span> -<span class="intra"><span lang="see" class="top">Gagweʹgoⁿ</span> <span lang="en" class="bottom">It entire (is)</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">as</span></span> -<span class="intra"><span lang="see" class="top">nīʹyoñ</span> <span lang="en" class="bottom">so art many</span></span> -<span class="intra"><span lang="see" class="top">yenagēʹnioⁿʼ</span> <span lang="en" class="bottom">they dwell severally (peoples)</span></span> -<span class="intra"><span lang="see" class="top">weĕⁿʹsʻhoñ</span> <span lang="en" class="bottom">for just</span></span> -<span class="intra"><span lang="see" class="top">wăʼotʹkāeʻ</span> <span lang="en" class="bottom">did it noise make</span></span> -<span class="intra"><span lang="see" class="top">hāoⁿʹʻhoⁿʼ</span> <span lang="en" class="bottom">he himself</span></span> -<span class="intra"><span lang="see" class="top">hadjinoⁿʼdīʹyū</span> <span lang="en" class="bottom">he hunter fine (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hăʼdeganyoʼʹdăge.</span> <span lang="en" class="bottom">all game in number.</span></span> -<span class="intra"><span lang="see" class="top">Săsĕñnăoñʹgăʼt</span> <span lang="en" class="bottom">Thy name (is) famous</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʼʹĕⁿ.</span> <span lang="en" class="bottom">because.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">hoñʹweʻ</span> <span lang="en" class="bottom">yonder</span></span> -<span class="intra"><span lang="see" class="top">sāʹdyĕñ.”</span> <span lang="en" class="bottom">thou thyself seat.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djeyăʼʹdad</span> <span lang="en" class="bottom">one she person (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dyegowaʹnĕⁿ</span> <span lang="en" class="bottom">there she elder (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">“Gĕⁿʼʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e48904" title="Not in source">“</span>How</span></span> -<span class="intra"><span lang="see" class="top">nyāʹwĕⁿ</span> <span lang="en" class="bottom">thankful (we are)</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">so much</span></span> -<span class="intra"><span lang="see" class="top">niāksăʼʹgōwā</span> <span lang="en" class="bottom">so he handsome (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e48937" title="Source: neʻʼ">neʻʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñgwanyāʹgoⁿ.”</span> <span lang="en" class="bottom">we have married.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gosʹtʻhoⁿ</span> <span lang="en" class="bottom">she younger (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did-she-it-say</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">“Neʼʹ</span> <span lang="en" class="bottom">“That it is</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwagnoⁿsʹdek,</span> <span lang="en" class="bottom">will I it cherish,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that it is</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgnooⁿʹgwak,</span> <span lang="en" class="bottom">will I it hold it dear (love)</span></span> -<span class="intra"><span lang="see" class="top">neʼhoʻʹsʻhoñ</span> <span lang="en" class="bottom">thus only</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿdwagyeanʹdieʼ</span> <span lang="en" class="bottom">so will I it continue to do</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">aʹdiʼgwa</span> <span lang="en" class="bottom">any</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">ĕñʼʹ</span> <span lang="en" class="bottom">it may be</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">năʼʹdjeʻ</span> <span lang="en" class="bottom">so do thou it do</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ.</span> <span lang="en" class="bottom">of course.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">nyāʹwĕⁿ</span> <span lang="en" class="bottom">it is to be thankful</span></span> -<span class="intra"><span lang="see" class="top">diqʹ.”</span> <span lang="en" class="bottom">too.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼoʼʹgäʻ</span> <span lang="en" class="bottom">did it become</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">waiĕnondyăʼdagēʹoñʼ,</span> <span lang="en" class="bottom">did they their bodies lay down</span></span> -<span class="intra"><span lang="see" class="top">hăʼdewăsĕñʹnoⁿ</span> <span lang="en" class="bottom">just between</span></span> -<span class="intra"><span lang="see" class="top">năʼdegyāʹdeʼ</span> <span lang="en" class="bottom">the distance between them</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">degiksăʼʹgōwā</span> <span lang="en" class="bottom">two they (<i>f.</i>) maidens (are)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waādyasʹʻhĕñʼ</span> <span lang="en" class="bottom">did he himself lay recumbent</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhonʹdas</span> <span lang="en" class="bottom">Hatʻhonʹdas</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdaneʹgĕⁿʼ.</span> <span lang="en" class="bottom">Dooäʼdaneʹgĕⁿʼ.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dyegōʹwănĕⁿ</span> <span lang="en" class="bottom">thence she is elder one</span></span> -<span class="intra"><span lang="see" class="top">dăʼāʹoⁿʻ</span> <span lang="en" class="bottom">not it is able</span></span> -<span class="intra"><span lang="see" class="top">ayagōʹdăʼ.</span> <span lang="en" class="bottom">should she fall asleep.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhonʹdas</span> <span lang="en" class="bottom">Hatʻhonʹdas</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdaneʹgĕⁿʼ</span> <span lang="en" class="bottom">Dooäʼdaneʹgĕⁿʼ</span></span> -<span class="intra"><span lang="see" class="top">hodăʼʹoⁿ,</span> <span lang="en" class="bottom">he has fallen asleep,</span></span> -<span class="intra"><span lang="see" class="top">dyawĕⁿʼoⁿʹsʻhoñ</span> <span lang="en" class="bottom">did all the time just</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">dañwăgāʹneʼ</span> <span lang="en" class="bottom">two her him eyes were on</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">hayasʹʻhĕⁿʼ</span> <span lang="en" class="bottom">he lay recumbent</span></span> -<span class="intra"><span lang="see" class="top">hodăʼʹoⁿ.</span> <span lang="en" class="bottom">he has fallen asleep.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djeyăʼʹdād</span> <span lang="en" class="bottom">she the other one</span></span> -<span class="intra"><span lang="see" class="top">godăʼʹoⁿ</span> <span lang="en" class="bottom">she has fallen asleep</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e49500" title="Source: nāʻeʻʹ">nāʹeʻ</span></span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ.</span> <span lang="en" class="bottom">that one.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Wăʼoʹʻhĕñʼt,</span> <span lang="en" class="bottom">Did it day become</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dyegōʹwănĕⁿ</span> <span lang="en" class="bottom">she elder one (is)</span></span> -<span class="intra"><span lang="see" class="top">deʼagodăʼʹoⁿ</span> <span lang="en" class="bottom">she has fallen asleep,</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">as</span></span> -<span class="intra"><span lang="see" class="top">niwăʹʻsondis.</span> <span lang="en" class="bottom">so it night long (is)<span class="corr" id="xd30e49592" title="Source: ,">.</span></span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ,</span> <span lang="en" class="bottom">too, also,</span></span> -<span class="intra"><span lang="see" class="top">dāyatʹgĕⁿ</span> <span lang="en" class="bottom">thence two (<i>f.</i>) they arose</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">degiksăʼʹgōwā</span> <span lang="en" class="bottom">two they (<i>f.</i>) maidens (are)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ,</span> <span lang="en" class="bottom">too,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʼgikhoñʹnĭʼ</span> <span lang="en" class="bottom">did they two (<i>f.</i>) food prepare</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that it is</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gyadeʼʹgĕñʼ.</span> <span lang="en" class="bottom">they two (<i>f.</i>) elder and younger sisters are.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">gāʹnioʼ</span> <span lang="en" class="bottom">as soon as</span></span> -<span class="intra"><span lang="see" class="top">oʼgakʹhwaiʻ</span> <span lang="en" class="bottom">did it food cook</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">wainondekhoñʹnīʼ.</span> <span lang="en" class="bottom">they food ate.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That (it is)</span></span> -<span class="pageNum" id="pb772">[<a href="#pb772">772</a>]</span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he elder one (is)</span></span> -<span class="intra"><span lang="see" class="top">waoñwäʹgwăs,</span> <span lang="en" class="bottom">did she him take a portion for,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waⁿwănonʻ</span> <span lang="en" class="bottom">did she it him give</span></span> -<span class="intra"><span lang="see" class="top">sgadjĕⁿonʹdīʻ</span> <span lang="en" class="bottom">one it fireside of</span></span> -<span class="intra"><span lang="see" class="top">waiʻ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that it is</span></span> -<span class="intra"><span lang="see" class="top">tʻhanyoʹʻcyot.</span> <span lang="en" class="bottom">there he sits.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haʹoⁿhaⁿʼ</span> <span lang="en" class="bottom">he himself</span></span> -<span class="intra"><span lang="see" class="top">(haʹoⁿhwaⁿʼ)</span> <span lang="en" class="bottom">he himself</span></span> -<span class="intra"><span lang="see" class="top">[<span lang="en">for</span> honoⁿʹhaⁿʼ-geaʻ]</span> <span lang="en" class="bottom">he alone</span></span> -<span class="intra"><span lang="see" class="top">nekhoʹgwā</span> <span lang="en" class="bottom">here-ward</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">naʼgadjĕⁿonʹdĭʻ</span> <span lang="en" class="bottom">such it fireside of</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wainondekhoñʹnĭʼ</span> <span lang="en" class="bottom">did they food eat</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhĕñnonʹdon</span> <span lang="en" class="bottom">did they themselves eat together</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʹyoʼsʻhoⁿʼ</span> <span lang="en" class="bottom">husband and wives-just</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdaneʹgĕⁿʼ.</span> <span lang="en" class="bottom">Dooädaneʹgĕⁿʼ.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Waādikhwĕñʹdăʼt</span> <span lang="en" class="bottom">Did they food cease from</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did they it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ,</span> <span lang="en" class="bottom">he old one (is)</span></span> -<span class="intra"><span lang="see" class="top">“Hiwaⁿdĕⁿʼ</span> <span lang="en" class="bottom">“My nephew</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻʹsăsăwĕⁿʼ</span> <span lang="en" class="bottom">wilt thou it begin</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿsădawĕñʹnyeʼ</span> <span lang="en" class="bottom">wilt thou self travel</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">yoĕñʹdjădeʼ.</span> <span lang="en" class="bottom">it earth is present.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that it is</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿseʼnigoⁿʹʻhäʼk</span> <span lang="en" class="bottom">wilt thou careful be</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">doōnondawĕñnyeʹʻhoⁿʼ</span> <span lang="en" class="bottom">they travel about in numbers</span></span> -<span class="intra"><span lang="see" class="top">sgāʹse</span> <span lang="en" class="bottom">unmatched</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">nionondyăʼdatʹgoⁿʼs.</span> <span lang="en" class="bottom">so much they are wizards severally.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e50127" title="Source: diq">diqʹ</span></span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsadōʹwäd.</span> <span lang="en" class="bottom">wilt thou hunt.</span></span> -<span class="intra"><span lang="see" class="top">Ganioʼʹsʻhoñ</span> <span lang="en" class="bottom">Any kind-just</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">năʼgayăʼdoʼʹdĕⁿʼ</span> <span lang="en" class="bottom">such it body kind of</span></span> -<span class="intra"><span lang="see" class="top">ogwēʹnyoñ</span> <span lang="en" class="bottom">it possible (is)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿʻsīʹyoʼ</span> <span lang="en" class="bottom">wilt thou it kill</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʼʹĕⁿ</span> <span lang="en" class="bottom">because</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">deʼsanoⁿʼgōʹwäs.”</span> <span lang="en" class="bottom">not it thou affects.” (thou art immune.”)</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿwâⁿdĕⁿʼʹsʻhäʼ</span> <span lang="en" class="bottom">he the nephewship</span></span> -<span class="intra"><span lang="see" class="top">waaʻʹdĕñdĭʼ,</span> <span lang="en" class="bottom">did he start,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">waādoätʹʻhăʼ-khoʻ</span> <span lang="en" class="bottom">did he it to hunt go and</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ-khoʻ,</span> <span lang="en" class="bottom">did he it say and,</span></span> -<span class="intra"><span lang="see" class="top">“Aʹdĭʼgwă</span> <span lang="en" class="bottom">I do not know</span></span> -<span class="intra"><span lang="see" class="top">dōʹgĕⁿs</span> <span lang="en" class="bottom">it is certain</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hāknoʼʹsĕⁿ.</span> <span lang="en" class="bottom">he my uncle.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿdgadyeʹĕⁿt</span> <span lang="en" class="bottom">will I it begin (= do first)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ.”</span> <span lang="en" class="bottom">raccoon.<span class="corr" id="xd30e50361" title="Not in source">”</span></span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">waāyăʹgĕⁿʼt</span> <span lang="en" class="bottom">hence he went out</span></span> -<span class="intra"><span lang="see" class="top">waaʻdĕñʹdĭʼ.</span> <span lang="en" class="bottom">did he start.</span></span> -<span class="intra"><span lang="see" class="top">Tchi-iʻʹheʼ</span> <span lang="en" class="bottom">While he walked along</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ</span> <span lang="en" class="bottom">did he it see</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gäʹit</span> <span lang="en" class="bottom">it (tree) stands</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">oʼeʻʹdāʼ</span> <span lang="en" class="bottom">it clawed (is)</span></span> -<span class="intra"><span lang="see" class="top">aʹdiʼgwăʻ</span> <span lang="en" class="bottom">uncertain (it is)</span></span> -<span class="intra"><span lang="see" class="top">năʼgayăʼdoʼʹdäⁿ</span> <span lang="en" class="bottom">what it body kind of (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿʼʹdyoⁿʼ.</span> <span lang="en" class="bottom">it abides.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">wāäʼʹtʻhĕⁿʼ</span> <span lang="en" class="bottom">did he it climb</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">gäʹit</span> <span lang="en" class="bottom">it (tree) stands</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ</span> <span lang="en" class="bottom">did he it see</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ</span> <span lang="en" class="bottom">raccoon</span></span> -<span class="intra"><span lang="see" class="top">dyunandeʻsändonʻnioⁿʼ.</span> <span lang="en" class="bottom">they are in array.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waayăʼdădăʻʹgoʼ</span> <span lang="en" class="bottom">did he its body take out</span></span> -<span class="intra"><span lang="see" class="top">oʻsoñwăʹgoñ</span> <span lang="en" class="bottom">it hollow-in</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʼ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">eʻdăʼʹgeʻ,</span> <span lang="en" class="bottom">earth-on,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">wooyăʼdoñʹdĭʼ;</span> <span lang="en" class="bottom">did he its body cast;</span></span> -<span class="intra"><span lang="see" class="top">oʹyăʼʹkhoʻ</span> <span lang="en" class="bottom">it-other and</span></span> -<span class="intra"><span lang="see" class="top">waayăʼdădăʻʹgoʼ</span> <span lang="en" class="bottom">did he its body take out</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ-khoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">eʻdăʼʹgeʻ</span> <span lang="en" class="bottom">earth-on</span></span> -<span class="intra"><span lang="see" class="top">wooyăʼdoñʹdĭʼ;</span> <span lang="en" class="bottom">did he its body cast;</span></span> -<span class="intra"><span lang="see" class="top">oʹyăʼʹkhoʻ</span> <span lang="en" class="bottom">it-other-and</span></span> -<span class="intra"><span lang="see" class="top">waayăʼdădăʻʹgoʼ</span> <span lang="en" class="bottom">did he its body take out</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">eʻdăʼʹgeʻ</span> <span lang="en" class="bottom">earth-on</span></span> -<span class="intra"><span lang="see" class="top">wooyăʼdoñʹdĭʼ;</span> <span lang="en" class="bottom">did he its body cast;</span></span> -<span class="intra"><span lang="see" class="top">oʹyăʼʹkhoʻ</span> <span lang="en" class="bottom">it-other-and</span></span> -<span class="intra"><span lang="see" class="top">waayăʼdădăʻʹgoʼ</span> <span lang="en" class="bottom">did he its body take out</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">eʻdăʼʹgeʻ</span> <span lang="en" class="bottom">earth-on</span></span> -<span class="pageNum" id="pb773">[<a href="#pb773">773</a>]</span> -<span class="intra"><span lang="see" class="top">wooyăʼdoñʹdĭʼ.</span> <span lang="en" class="bottom">did he its body cast.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he it say</span></span> -<span class="intra"><span lang="see" class="top">wăʼasʹnyeʼt,</span> <span lang="en" class="bottom">did he speak,</span></span> -<span class="intra"><span lang="see" class="top">“Neʼʹhoʻ-sʻhoñ</span> <span lang="en" class="bottom">“Enough-just</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e50783" title="Source: oʹnĕⁿʹ">oʹnĕⁿʻ</span></span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e50792" title="Source: waiʻ">waiʻʹ</span>,”</span> <span lang="en" class="bottom">of course,”</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">dondaadyăʼʹdĕn.</span> <span lang="en" class="bottom">thence he his body caused to descend.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Gāʹnioʼ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">eʻdăʼʹgeʻ</span> <span lang="en" class="bottom">earth-on</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhāʹdăʼt</span> <span lang="en" class="bottom">did he stand</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼasʹnyeʼt,</span> <span lang="en" class="bottom">did he speak,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Neʼʹhoʻ</span> <span lang="en" class="bottom">“Enough,</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps,</span></span> -<span class="intra"><span lang="see" class="top">hăʼdegayeʹiʼ</span> <span lang="en" class="bottom">just it is sufficient</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">nigeʼhasʹdeʼ</span> <span lang="en" class="bottom">so I am strong</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿsgatgeʻʹdāt.”</span> <span lang="en" class="bottom">hence will I body bear away.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">waātʻheʻnoñʹnĭʼ,</span> <span lang="en" class="bottom">did he it bundle make of,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hōʹyĕⁿʼ</span> <span lang="en" class="bottom">he it has</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găsʹʻhāʼ</span> <span lang="en" class="bottom">it forehead-strap</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">waăsʻhädĕⁿʻʹdāĕⁿʼ.</span> <span lang="en" class="bottom">did he it strap lay out.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ,</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāyăʼdageʹoñʼ</span> <span lang="en" class="bottom">did he its body lay severally</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ-sʻhoⁿʼoⁿ,</span> <span lang="en" class="bottom">raccoon-s,</span></span> -<span class="intra"><span lang="see" class="top">waadeyĕñnoñʹnĭʼ</span> <span lang="en" class="bottom">did he it do with care</span></span> -<span class="intra"><span lang="see" class="top">waāwăhăsʹyoñʼ.</span> <span lang="en" class="bottom">did he it wrap with care severally.</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e51060" title="Source: Gāʼnioʼ">Gāʼnioʼʹ</span></span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">waadyĕñnoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">did he it task complete</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhatʻhēʹnaⁿk</span> <span lang="en" class="bottom">did he his bundle take up</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very, indeed,</span></span> -<span class="intra"><span lang="see" class="top">waātʻgeʻʹdāt</span> <span lang="en" class="bottom">did he it bear with the forehead-strap<span></span></span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">saāʻdĕñʹdĭʼ.</span> <span lang="en" class="bottom">again he started (= went home).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">Thus</span></span> -<span class="intra"><span lang="see" class="top">niyuʼʹdäⁿ</span> <span lang="en" class="bottom">so it was in form</span></span> -<span class="intra"><span lang="see" class="top">gaʻhenodāʹdieʼ</span> <span lang="en" class="bottom">it bundle stood out moving</span></span> -<span class="intra"><span lang="see" class="top">hoñsaāʹyoⁿʼ</span> <span lang="en" class="bottom">thither he returned home</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhonadegăʼʹdoⁿ,</span> <span lang="en" class="bottom">there they it fire have kindled,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oñʹgyeʻ</span> <span lang="en" class="bottom">indoors</span></span> -<span class="intra"><span lang="see" class="top">waātʻhenoñʹdĭʼ</span> <span lang="en" class="bottom">did he his bundle cast</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he it say</span></span> -<span class="intra"><span lang="see" class="top">khoʻ,</span> <span lang="en" class="bottom">and,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">hagnoʼʹsĕⁿ,</span> <span lang="en" class="bottom">my uncle,</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿʻʹ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">igāʹyĕⁿʼ</span> <span lang="en" class="bottom">it lies</span></span> -<span class="intra"><span lang="see" class="top">desesʹnyeʻ,</span> <span lang="en" class="bottom">two they hands put to (it),</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿsĕⁿʼnyāʹĕⁿʼ-khoʻ.”</span> <span lang="en" class="bottom">wilt thou it care <span class="corr" id="xd30e51260" title="Source: for and”.">-and.”</span></span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ,</span> <span lang="en" class="bottom">Now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhăsʹnyeʼ.</span> <span lang="en" class="bottom">did he it attend to.</span></span> -<span class="intra"><span lang="see" class="top">“Hōʹ,</span> <span lang="en" class="bottom">“Hō,</span></span> -<span class="intra"><span lang="see" class="top">niyāʹwĕⁿ</span> <span lang="en" class="bottom">so it is in-gratitude</span></span> -<span class="intra"><span lang="see" class="top">hiʹwâⁿdĕⁿʼ,”</span> <span lang="en" class="bottom">my nephew,”</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did he it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ,</span> <span lang="en" class="bottom">his uncle,</span></span> -<span class="intra"><span lang="see" class="top">“<span class="corr" id="xd30e51360" title="Source: oʻnĕⁿʻ">Oʹnĕⁿʻ</span></span> <span lang="en" class="bottom">“Now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">indeed</span></span> -<span class="intra"><span lang="see" class="top">oʼgāiʻwayeʹiʻ</span> <span lang="en" class="bottom">did it matter fulfill</span></span> -<span class="intra"><span lang="see" class="top">tchi-săʼāʻʹsʻhoñ</span> <span lang="en" class="bottom">while thou small-just</span></span> -<span class="intra"><span lang="see" class="top">sʻhăʼdegoñsʹnyeʼ</span> <span lang="en" class="bottom">I thee attended to</span></span> -<span class="intra"><span lang="see" class="top">dăsadodyĕñʹaⁿdieʼ</span> <span lang="en" class="bottom">thence thou grew apace</span></span> -<span class="intra"><span lang="see" class="top">dyawĕⁿʼʹoⁿ</span> <span lang="en" class="bottom">always</span></span> -<span class="intra"><span lang="see" class="top">degoñsʹnyeʼ</span> <span lang="en" class="bottom">I thee cared for</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">goñdäñʹäs.</span> <span lang="en" class="bottom">I thee pitied customarily.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">nĕʹwăʼ</span> <span lang="en" class="bottom">in turn</span></span> -<span class="intra"><span lang="see" class="top">oʼsadodiʹāk,</span> <span lang="en" class="bottom">didst thou grow up,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">customarily</span></span> -<span class="intra"><span lang="see" class="top">tchiʹ-wi</span> <span lang="en" class="bottom">while I it thought</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nĕʹwăʼ</span> <span lang="en" class="bottom">in turn</span></span> -<span class="intra"><span lang="see" class="top">naⁿʹdă</span> <span lang="en" class="bottom">this</span></span> -<span class="intra"><span lang="see" class="top">gayăʼdăgēʹoñʼ.</span> <span lang="en" class="bottom">it body lie severally.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">niyāʹwĕⁿ</span> <span lang="en" class="bottom">let it happen (I am thankful)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e51533" title="Source: diq">diqʹ</span>.”</span> <span lang="en" class="bottom">too.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old one</span></span> -<span class="intra"><span lang="see" class="top">waāyĕñʹsēʼ</span> <span lang="en" class="bottom">did she it skin</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">as</span></span> -<span class="intra"><span lang="see" class="top">nīʹyoñ</span> <span lang="en" class="bottom">so it many</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ.</span> <span lang="en" class="bottom">the raccoon.</span></span> -<span class="intra"><span lang="see" class="top">Waādyĕñnoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">Did he his task finish</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Neʼʹ</span> <span lang="en" class="bottom">“That</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼcyoʹsăʼ</span> <span lang="en" class="bottom">it skin</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgadoʻsoñʹnĭʼ,</span> <span lang="en" class="bottom">will I self pouch make,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">ʼăʻʹsoⁿ</span> <span lang="en" class="bottom">still</span></span> -<span class="pageNum" id="pb774">[<a href="#pb774">774</a>]</span> -<span class="intra"><span lang="see" class="top">ĕⁿtchădoätʹʻhăʼ,</span> <span lang="en" class="bottom">wilt thou to hunt go,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">näⁿʹgäⁿ</span> <span lang="en" class="bottom">this it is</span></span> -<span class="intra"><span lang="see" class="top">gayăʼdăgēʹoñʼ</span> <span lang="en" class="bottom">it body lie several</span></span> -<span class="intra"><span lang="see" class="top">heyonēgāsʹdeʻ</span> <span lang="en" class="bottom">“pot-roasted”</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ</span> <span lang="en" class="bottom">as a matter of fact</span></span> -<span class="intra"><span lang="see" class="top">deyodogĕⁿʹdoⁿ</span> <span lang="en" class="bottom">it it requires</span></span> -<span class="intra"><span lang="see" class="top">huiʹgĕⁿ</span> <span lang="en" class="bottom">that it is</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ.”</span> <span lang="en" class="bottom">raccoon.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʼʹkhoʻ</span> <span lang="en" class="bottom">That and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">waāgoōnʹdoñʼ</span> <span lang="en" class="bottom">did he her ask several</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neyoʼʹsʻhoⁿʼ</span> <span lang="en" class="bottom">his wife-s</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwâⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">his nephew</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">Dōʹ</span> <span lang="en" class="bottom">How</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿdjikʹhwayēʼ?</span> <span lang="en" class="bottom">so will you two food prepare?</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">dondagīʹdăʼt</span> <span lang="en" class="bottom">thence they two arose</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">oʼgyăʻʹtcōʼ</span> <span lang="en" class="bottom">did they (<i>du.</i>) it cut up</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ;</span> <span lang="en" class="bottom">raccoon;</span></span> -<span class="intra"><span lang="see" class="top">gāʹnioʼ</span> <span lang="en" class="bottom">as soon as</span></span> -<span class="intra"><span lang="see" class="top">oʼwadyĕñnoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">did they their task complete</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʼginaⁿʼdjōʹdĕⁿʼ.</span> <span lang="en" class="bottom">did they two (<i>f.</i>) pot set up.</span></span> -<span class="intra"><span lang="see" class="top">Heʻʹ</span> <span lang="en" class="bottom">As</span></span> -<span class="intra"><span lang="see" class="top">niyuʹweʼ</span> <span lang="en" class="bottom">so far as it is</span></span> -<span class="intra"><span lang="see" class="top">oʼgāiʻʹ</span> <span lang="en" class="bottom">did it cook</span></span> -<span class="intra"><span lang="see" class="top">yonegāsʹdeʻ</span> <span lang="en" class="bottom">it boiled down</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʼwāʹdoⁿʼ.</span> <span lang="en" class="bottom">did it become.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">degiksăʼʹgōwā</span> <span lang="en" class="bottom">two they (<i>f.</i>) (<i>du.</i>) maidens</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʼʹwāʼ</span> <span lang="en" class="bottom">it meat</span></span> -<span class="intra"><span lang="see" class="top">gaʼoñʹwăgoñ</span> <span lang="en" class="bottom">it-bowl-in</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that it is</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʹsnoⁿʼ</span> <span lang="en" class="bottom">it bark</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kind of thing</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oʼgiʹondäʻ,</span> <span lang="en" class="bottom">did they two (<i>du.</i>) it part,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wainandekʹhoñnĭʼ</span> <span lang="en" class="bottom">did they food eat</span></span> -<span class="intra"><span lang="see" class="top">hadigweʹgoⁿ.</span> <span lang="en" class="bottom">they together.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">“Niyāʹwĕⁿ,</span> <span lang="en" class="bottom">“I am thankful,</span></span> -<span class="intra"><span lang="see" class="top">hōʹ,</span> <span lang="en" class="bottom">hōʹ,</span></span> -<span class="intra"><span lang="see" class="top">niyāʹwĕⁿ,</span> <span lang="en" class="bottom">I am thankful,</span></span> -<span class="intra"><span lang="see" class="top">niyāʹwĕⁿ,”</span> <span lang="en" class="bottom">I am thankful,”</span></span> -<span class="intra"><span lang="see" class="top">hāʹdoⁿ,</span> <span lang="en" class="bottom">he kept saying,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ.</span> <span lang="en" class="bottom">he old one (is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Wăʼōʹhĕñʼt,</span> <span lang="en" class="bottom">It became day,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">saādoätʹʻhăʼ</span> <span lang="en" class="bottom">again he to hunt went</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdaneʹgĕⁿʼ.</span> <span lang="en" class="bottom">Dooäʼdaneʹgĕⁿʼ.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">tchīʹieʼs</span> <span lang="en" class="bottom">while he walked around</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gaʻhadăʹgoñ</span> <span lang="en" class="bottom">it-forest-in</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāʹgĕⁿʼ</span> <span lang="en" class="bottom">did he it see</span></span> -<span class="intra"><span lang="see" class="top">gäʹitgowāʹnĕñ,</span> <span lang="en" class="bottom">it tree stands great,</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ,</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʼeʻʹdāʼ</span> <span lang="en" class="bottom">it clawed (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">owădjisdăʼʹgeʻ</span> <span lang="en" class="bottom">it-bark-on</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">gäʹit.</span> <span lang="en" class="bottom">it tree stands<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ,</span> <span lang="en" class="bottom">Now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">waādeʻcyonyāʹnoñʼ</span> <span lang="en" class="bottom">did he his preparations make</span></span> -<span class="intra"><span lang="see" class="top">waāäʼʹtʻhĕⁿʼ-khoʻ.</span> <span lang="en" class="bottom">did he it climb-and.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">năʼaⁿʹwĕⁿ</span> <span lang="en" class="bottom">so it happened</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ,</span> <span lang="en" class="bottom">again,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waayăʼdādyĕñʼtʻhoʼ</span> <span lang="en" class="bottom">did he its body draw out</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ</span> <span lang="en" class="bottom">raccoon</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʻswĕⁿʼdăʹgoñ</span> <span lang="en" class="bottom">it dead tree-in</span></span> -<span class="intra"><span lang="see" class="top">goñniʼʹdioⁿʼ</span> <span lang="en" class="bottom">they (<i>anim.</i>) abide</span></span> -<span class="intra"><span lang="see" class="top">eʻdăʼgeʻʹkhoʻ</span> <span lang="en" class="bottom">earth-on-and</span></span> -<span class="intra"><span lang="see" class="top">wooyăʼdoñʹdĭʼ,</span> <span lang="en" class="bottom">did he its body cast,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʹyăʼkhoʻ</span> <span lang="en" class="bottom">it-other-and</span></span> -<span class="intra"><span lang="see" class="top">hoⁿsaāyăʼdadyĕñʹtʻhoʼ</span> <span lang="en" class="bottom">thence again he its body drew out</span></span> -<span class="intra"><span lang="see" class="top">eʻdăʼʹgeʻ-khoʻ</span> <span lang="en" class="bottom">earth-on-and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e52556" title="Source: wooyăʼdoñʹdiʼ">wooyăʼdoñʹdĭʼ</span>,</span> <span lang="en" class="bottom">did he its body cast<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">oʹyăʼkhoʻ</span> <span lang="en" class="bottom">it other and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e52588" title="Source: hoⁿsaayăʼdadyëñʹtʻhoʼ">hoⁿsaayăʼdadyĕñʹtʻhoʼ</span></span> <span lang="en" class="bottom">thence again he its body drew out</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʻsweⁿʼʹdăgoñ</span> <span lang="en" class="bottom">it dead tree-in</span></span> -<span class="intra"><span lang="see" class="top">eʻdăʼʹgeʻ-khoʻ</span> <span lang="en" class="bottom">earth-on-and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e52632" title="Source: wooyăʼdoñʹdĭʻ">wooyăʼdoñʹdĭʼ</span>,</span> <span lang="en" class="bottom">did he its body cast down,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʹyăʼkhoʻ</span> <span lang="en" class="bottom">it other-and</span></span> -<span class="intra"><span lang="see" class="top">hoⁿsaayĕʼdadyĕñʹtʻhoʼ</span> <span lang="en" class="bottom">thence again he its body drew out</span></span> -<span class="intra"><span lang="see" class="top">eʻdăʼʹgeʻkhoʻ</span> <span lang="en" class="bottom">earth-on-and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">wooyăʼdoñʹdĭʼ,</span> <span lang="en" class="bottom">did he its body cast down</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ,</span> <span lang="en" class="bottom">raccoon,</span></span> -<span class="intra"><span lang="see" class="top">yēʹiʼ</span> <span lang="en" class="bottom">six</span></span> -<span class="intra"><span lang="see" class="top">giʼsʹʻhäⁿ,</span> <span lang="en" class="bottom">it is believed,</span></span> -<span class="intra"><span lang="see" class="top">djāʹdŭk</span> <span lang="en" class="bottom">seven</span></span> -<span class="intra"><span lang="see" class="top">giʻsʹhäⁿ,</span> <span lang="en" class="bottom">it is believed</span></span> -<span class="intra"><span lang="see" class="top">nigayăʼʹdăgeʻ</span> <span lang="en" class="bottom">so many its body in number</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ.</span> <span lang="en" class="bottom">raccoon.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="pageNum" id="pb775">[<a href="#pb775">775</a>]</span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hăʼdegayēʹiʼ,”</span> <span lang="en" class="bottom">just two it suffice,”</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">dondaadyăʼdĕn(t)</span> <span lang="en" class="bottom">thence again he his body brought down</span></span> -<span class="intra"><span lang="see" class="top">hoñsāĕⁿʼdyoñʹdăʼt-khoʻ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e52854" title="Source: theredid">there did</span> he <span class="corr" id="xd30e52857" title="Source: againstep- and">again step-and</span></span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">eʻdăʼʹgeʻʹ.</span> <span lang="en" class="bottom">earth-on.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">waasʻhädĕⁿʹdāĕⁿʼ</span> <span lang="en" class="bottom">did he it forehead strap lay out</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">osʹʻhāʼ,</span> <span lang="en" class="bottom">it forehead strap,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">of course</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">waayăʼdăsodjōʹdĕnʼ</span> <span lang="en" class="bottom">did he it body put in a pile</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ</span> <span lang="en" class="bottom">raccoon</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">waatʻheʹnoñnĭʼ</span> <span lang="en" class="bottom">did he it bundle make</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">waahwăhăʹcyoñʼ</span> <span lang="en" class="bottom">did he it wrap up repeatedly</span></span> -<span class="intra"><span lang="see" class="top">neʻ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hotʻhēʹnaiyĕⁿʼ</span> <span lang="en" class="bottom">he his bundle lying there</span></span> -<span class="intra"><span lang="see" class="top">waadyĕñnñoʹnĭʼ.</span> <span lang="en" class="bottom">did he it care use.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">doñsaatʻhēʻnaⁿk</span> <span lang="en" class="bottom">did again he his bundle take up</span></span> -<span class="intra"><span lang="see" class="top">waatgeʻʹdāt-khoʻ,</span> <span lang="en" class="bottom">did he it bear with and the forehead strap-</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">saaʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">again he departed</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">saatʻhēʹnaⁿk</span> <span lang="en" class="bottom">again he his pack took up</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e53114" title="Source: waatgeʻʹdāt-khoʻʹ">waatgeʻʹdāt-khoʻ</span></span> <span lang="en" class="bottom">did he hit bear with and the forehead strap</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too, (also),</span></span> -<span class="intra"><span lang="see" class="top">saaʻdĕñʹdĭʻ</span> <span lang="en" class="bottom">again he started homeward</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoñsāʹēʼ</span> <span lang="en" class="bottom">thither again he went</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhodinoⁿʹsot</span> <span lang="en" class="bottom">there their lodge stands</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neyoʼʹsʻhoⁿʼoⁿ.</span> <span lang="en" class="bottom">the spouses several.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʻʹ</span> <span lang="en" class="bottom">The</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (time)</span></span> -<span class="intra"><span lang="see" class="top">hoñsaāʹyoⁿʼ</span> <span lang="en" class="bottom">thither again he arrived</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ,</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waātʻhēʹnayĕⁿʼ</span> <span lang="en" class="bottom">did he burden place</span></span> -<span class="intra"><span lang="see" class="top">oñʹgyeʻ</span> <span lang="en" class="bottom">indoors</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">niʻānyoʹcyot</span> <span lang="en" class="bottom">there his form abides</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ.</span> <span lang="en" class="bottom">his <span class="corr" id="xd30e53263" title="Source: nncle">uncle</span> (mother’s brother).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ,</span> <span lang="en" class="bottom">So,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now, (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old person (is)</span></span> -<span class="intra"><span lang="see" class="top">waāsʹnyeʼt</span> <span lang="en" class="bottom">did he it speak</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hōōʹ,</span> <span lang="en" class="bottom">“Oh,</span></span> -<span class="intra"><span lang="see" class="top">niyāʹwĕⁿ,</span> <span lang="en" class="bottom">thence may it come to pass,</span></span> -<span class="intra"><span lang="see" class="top">hōōʹ,</span> <span lang="en" class="bottom">oh,</span></span> -<span class="intra"><span lang="see" class="top">niyāʹwĕⁿ,</span> <span lang="en" class="bottom">thence may it come to pass,</span></span> -<span class="intra"><span lang="see" class="top">niyāʹwĕⁿ</span> <span lang="en" class="bottom">thence may it come to pass,</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ.</span> <span lang="en" class="bottom">truly.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now, (then)</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwagōʹdjĭs</span> <span lang="en" class="bottom">will it-me suffice</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deʹgioⁿʼ,</span> <span lang="en" class="bottom">eight,</span></span> -<span class="intra"><span lang="see" class="top">giʼsʹʻhäⁿ,</span> <span lang="en" class="bottom">it may be</span></span> -<span class="intra"><span lang="see" class="top">nigayăʼʹdăgeʻ</span> <span lang="en" class="bottom">so-it-body-number</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ.”</span> <span lang="en" class="bottom">raccoon.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he old person (is)</span></span> -<span class="intra"><span lang="see" class="top">waayĕñcyoñʹgoʼ (waayĕñzyoñʹgoʼ)</span> <span lang="en" class="bottom">did-he-it-skin-remove respectively</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">as (many)</span></span> -<span class="intra"><span lang="see" class="top">nīʹyoñʻ</span> <span lang="en" class="bottom">so-many in number (are),</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ;</span> <span lang="en" class="bottom">there (so)</span></span> -<span class="intra"><span lang="see" class="top">waadyĕñnoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">did he-it-task finish</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ.</span> <span lang="en" class="bottom">it-entire (whole).</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">waăʼʹsädoñnyoñʼ (waăʼʹzädoñnyoñʼ)</span> <span lang="en" class="bottom">did he it-skin stretch (on frames) respectively</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ.</span> <span lang="en" class="bottom">it-entire (whole).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Gāʹnioʼ</span> <span lang="en" class="bottom">Whenever</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now, (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʼgāʹʻhĕⁿ</span> <span lang="en" class="bottom">it dried</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">indeed</span></span> -<span class="intra"><span lang="see" class="top">oʼhăʻʹsawĕⁿʼ</span> <span lang="en" class="bottom">did he-it-begin</span></span> -<span class="intra"><span lang="see" class="top">waāʼdōʻsoñʹnĭʼ (waādōzoñʹnĭʼ),</span> <span lang="en" class="bottom">he tanned them</span></span> -<span class="intra"><span lang="see" class="top">hōʹ</span> <span lang="en" class="bottom">oh,</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">wīʹyō</span> <span lang="en" class="bottom">it-fine, beautiful (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">indeed</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñnoʼkʹdĕⁿʼ.</span> <span lang="en" class="bottom">did he-it-task-finish.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">haʻgwasʹtʻhăʼ</span> <span lang="en" class="bottom">he-it-wrap-used for</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="pageNum" id="pb776">[<a href="#pb776">776</a>]</span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ</span> <span lang="en" class="bottom">raccoon</span></span> -<span class="intra"><span lang="see" class="top">īyosʹ.</span> <span lang="en" class="bottom">robe.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dyawĕⁿʼʹoⁿ</span> <span lang="en" class="bottom">All the time</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ-sʻhoñ</span> <span lang="en" class="bottom">just only</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">degiksăʼʹgōwāʻ</span> <span lang="en" class="bottom">two they children large (are)</span></span> -<span class="intra"><span lang="see" class="top">odikhoñʹnī,</span> <span lang="en" class="bottom">they ate,</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e53738" title="Source: agwasʻ">agwasʹ</span></span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">skĕñʹnoⁿʼ</span> <span lang="en" class="bottom">contentedly</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ</span> <span lang="en" class="bottom">it-all</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿnĕñnoⁿdoñʹnioⁿ.</span> <span lang="en" class="bottom">they were thinking.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oʼgasʹnyeʼt</span> <span lang="en" class="bottom">it spoke</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ</span> <span lang="en" class="bottom">did it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dyegōʹwănĕⁿ,</span> <span lang="en" class="bottom">she, the elder one (is),</span></span> -<span class="intra"><span lang="see" class="top">“Ĕⁿdiyĕñdāʹgwăʼ</span> <span lang="en" class="bottom">“Thou-will I wood get</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ,</span> <span lang="en" class="bottom">truly,</span></span> -<span class="intra"><span lang="see" class="top">yeyĕñdāʹgwăs</span> <span lang="en" class="bottom">one gets wood</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e53869" title="Source: neʼ">neʼʹ</span></span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">yenĕñwăsʹʻhĕⁿʼ.</span> <span lang="en" class="bottom">one husband’s people is with.</span></span> -<span class="intra"><span lang="see" class="top">Hauʼʹ</span> <span lang="en" class="bottom">Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">dyăʻdĕñʹdĭʻ.”</span> <span lang="en" class="bottom">let us two start.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">hoʼgniyăʹgĕⁿʼt</span> <span lang="en" class="bottom">thence they two went out of doors</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">odinoⁿʹsot</span> <span lang="en" class="bottom">their two lodge stands</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼʹgnēʼ</span> <span lang="en" class="bottom">thither they two went</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tgahadāʹyĕⁿʼ,</span> <span lang="en" class="bottom">there it forest (is),</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwā,</span> <span lang="en" class="bottom">aside,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʼgniʹgĕⁿʼ</span> <span lang="en" class="bottom">did they two it see</span></span> -<span class="intra"><span lang="see" class="top">tgäʹit</span> <span lang="en" class="bottom">there it-tree stands</span></span> -<span class="intra"><span lang="see" class="top">oʹhĕⁿ.</span> <span lang="en" class="bottom">it dry (is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dyeʹgōwanĕⁿ</span> <span lang="en" class="bottom">she elder one (is)</span></span> -<span class="intra"><span lang="see" class="top">ganĕñyagäⁿʹĕⁿt (ganĕñyaʹgän)</span> <span lang="en" class="bottom">it stone white (is)</span></span> -<span class="intra"><span lang="see" class="top">yēʹāʼ</span> <span lang="en" class="bottom">she-it held</span></span> -<span class="intra"><span lang="see" class="top">deyotʻhweʼnoñʹni</span> <span lang="en" class="bottom">it round (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼēʹyĕn</span> <span lang="en" class="bottom">did she it strike</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gäʹit</span> <span lang="en" class="bottom">it tree stands</span></span> -<span class="intra"><span lang="see" class="top">gagweʹgoⁿ</span> <span lang="en" class="bottom">it whole (is)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">wăʼotʹkāeʻ</span> <span lang="en" class="bottom">did it sound</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">tcoyĕñdăsodjotʹsʻhoñ.</span> <span lang="en" class="bottom">only it wood pile left (is).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oʼgyatʻhēʹnoñnĭʼ</span> <span lang="en" class="bottom">did they two pack make</span></span> -<span class="intra"><span lang="see" class="top">oʼgisʻhäyĕñʹdoñʼ</span> <span lang="en" class="bottom">did they two cord fasten to each</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoʼgisʹʼŭt</span> <span lang="en" class="bottom">did it-it exhaust</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">sgäondatʹ-gĕñoⁿʼ;</span> <span lang="en" class="bottom">one it tree number(s)-was;</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">oʼgyatgeʻʹdāt</span> <span lang="en" class="bottom">did they two it bear by forehead-band</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">degaʻhēʹnăgeʻ</span> <span lang="en" class="bottom">two it pack number</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">sagyăʻdĕñʹdĭʼ.</span> <span lang="en" class="bottom">back they two started.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hoñsagnīʹyoⁿʼ</span> <span lang="en" class="bottom">there again they two arrived</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tyodinoⁿʹsot</span> <span lang="en" class="bottom">there their lodge stands</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">gaʻʹhogain</span> <span lang="en" class="bottom">it-door (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoñsagīʹyoⁿʼ</span> <span lang="en" class="bottom">there again they two entered</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oʼtgyadekhăʹʻsĭʼ</span> <span lang="en" class="bottom">did they two separate</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">gaʻʹhogain,</span> <span lang="en" class="bottom">it-door (is),</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">dagyādyĕñʹtʻhoʼ</span> <span lang="en" class="bottom">thither they two it draw</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gasʹʻhāʼ</span> <span lang="en" class="bottom">it-pack-strap</span></span> -<span class="intra"><span lang="see" class="top">dedjāʹoⁿ-gwā</span> <span lang="en" class="bottom">both-sides</span></span> -<span class="intra"><span lang="see" class="top">năʼganoⁿʹsădĭ</span> <span lang="en" class="bottom">there it lodge side(s)</span></span> -<span class="intra"><span lang="see" class="top">oʼdwatʻhwădāʹseʼ</span> <span lang="en" class="bottom">did it around go</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿʹsot</span> <span lang="en" class="bottom">it-lodge stand</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oyĕñʹdăʼ.</span> <span lang="en" class="bottom">it-wood.</span></span> -<span class="pageNum" id="pb777">[<a href="#pb777">777</a>]</span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">hoñsagīʹyoⁿʼ</span> <span lang="en" class="bottom">thither again they two entered</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿsgoñʹwă.</span> <span lang="en" class="bottom">it-lodge-in.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ</span> <span lang="en" class="bottom">did she say</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dyeʹgowănĕⁿ,</span> <span lang="en" class="bottom">she, the elder one<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">“Yondyĕñdayēʹoⁿʼ</span> <span lang="en" class="bottom">“One wood for fire gathers</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yenĕñwăsʻhĕⁿʼ,”</span> <span lang="en" class="bottom">she is with her husband’s people,”</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñwaōʹwĭʼ</span> <span lang="en" class="bottom">did she-him tell</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ.</span> <span lang="en" class="bottom">he, old man (is).</span></span> -<span class="intra"><span lang="see" class="top">“Hōōʹ,</span> <span lang="en" class="bottom"><span class="corr" id="xd30e54659" title="Source: H“ōō">“Hōōʹ</span>,</span></span> -<span class="intra"><span lang="see" class="top">niyāʹwĕⁿ;</span> <span lang="en" class="bottom">thanks;</span></span> -<span class="intra"><span lang="see" class="top">niyāʹwĕⁿ,</span> <span lang="en" class="bottom">thanks,</span></span> -<span class="intra"><span lang="see" class="top">waiʻ,”</span> <span lang="en" class="bottom">truly,”</span></span> -<span class="intra"><span lang="see" class="top">waiʼĕñʼ</span> <span lang="en" class="bottom">did he say</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e54694" title="Source: neʻʼ">neʻʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ,</span> <span lang="en" class="bottom">he, old man, (is)</span></span> -<span class="intra"><span lang="see" class="top"><span id="xd30e54709"></span>agwasʹ</span> <span lang="en" class="bottom"><span id="xd30e54713"></span>very</span></span> -<span class="intra"><span lang="see" class="top">oñgwătʹganoñniʻ</span> <span lang="en" class="bottom">we are wealthy</span></span> -<span class="intra"><span lang="see" class="top">waiʻ.”</span> <span lang="en" class="bottom">truly.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wēʹĕⁿʻ</span> <span lang="en" class="bottom">far away</span></span> -<span class="intra"><span lang="see" class="top">dwĕñniʼʹdioⁿʼ</span> <span lang="en" class="bottom">there they (<i>fem.</i>) abide</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">goñtʻhoñwīʹsăs</span> <span lang="en" class="bottom">they women (are)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼwĕⁿnĕñninaⁿʼdog</span> <span lang="en" class="bottom">did they notice</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e54815" title="Source: neʻ">neʻʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waādōʹdiāg</span> <span lang="en" class="bottom">did he grow up</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhonʹdas</span> <span lang="en" class="bottom">He, the Listener,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hotkwisdadegĕⁿʹʼăʻ</span> <span lang="en" class="bottom">He, the Scorched Paunch</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ,</span> <span lang="en" class="bottom">Two, He, Feathers Together (is),</span></span> -<span class="intra"><span lang="see" class="top">gēʹiʻ</span> <span lang="en" class="bottom">four</span></span> -<span class="intra"><span lang="see" class="top">nigoñʹdi.</span> <span lang="en" class="bottom">so many they are.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yegĕⁿʹdjĭ,</span> <span lang="en" class="bottom">she, old woman,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now (then)</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿswatgondŭk</span> <span lang="en" class="bottom">thither will you go</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿseswanaⁿʹgwăgwāāʼ</span> <span lang="en" class="bottom">thither will you him fetch as a spouse</span></span> -<span class="intra"><span lang="see" class="top">giĕⁿʼʹsʻhoⁿʼoⁿ,”</span> <span lang="en" class="bottom">my children,”</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ.</span> <span lang="en" class="bottom">did she it say.</span></span> -<span class="intra"><span lang="see" class="top">Sĕⁿʹ</span> <span lang="en" class="bottom">Three</span></span> -<span class="intra"><span lang="see" class="top">năʼdewännondĕⁿʹnondēʼ.</span> <span lang="en" class="bottom">so many they (are) sisters.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ</span> <span lang="en" class="bottom">did she it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e55031" title="Source: yegĕⁿʹdjī">yegĕⁿʹdjĭ</span>,</span> <span lang="en" class="bottom">she, old woman,</span></span> -<span class="intra"><span lang="see" class="top">“Isʹ</span> <span lang="en" class="bottom">“You</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿtchadyeʹĕⁿt</span> <span lang="en" class="bottom">will you be first</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">segōʹwănĕⁿ</span> <span lang="en" class="bottom">you eldest (are<span class="corr" id="xd30e55066" title="Not in source">)</span></span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿsenaⁿgwagwăʹhăʼ.”</span> <span lang="en" class="bottom">thither wilt thou fetch him as spouse.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʼwadiäʻgoñnĭʼ</span> <span lang="en" class="bottom">did they bread make</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deganăⁿʼhoñsdyăʼʹgoⁿ,</span> <span lang="en" class="bottom">it “marriage” bread,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">oʼwadīʹtʻheʼt</span> <span lang="en" class="bottom">did they pound</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʹ</span> <span lang="en" class="bottom">three</span></span> -<span class="intra"><span lang="see" class="top">niwĕñnonʹdĭʻ</span> <span lang="en" class="bottom">so many they number</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wĕⁿnondeʼgĕⁿʼʹsʻhoⁿʼoⁿ,</span> <span lang="en" class="bottom">they sisters (are),</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gagaiʻdĕⁿʼʹdoⁿ</span> <span lang="en" class="bottom">it-boiled-in-ashes</span></span> -<span class="intra"><span lang="see" class="top">năⁿʼʹot</span> <span lang="en" class="bottom">kind of</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oäʻʹgwăʼ.</span> <span lang="en" class="bottom">it-bread.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">tuʻʹ,</span> <span lang="en" class="bottom">tuʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">tuʻʹ,</span> <span lang="en" class="bottom">tuʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">tuʻʹ,</span> <span lang="en" class="bottom">tuʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">tuʻʹ,</span> <span lang="en" class="bottom">tuʻʹ,</span></span> -<span class="intra"><span lang="see" class="top">soʼʹgĕⁿʼ</span> <span lang="en" class="bottom">it sounded</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">oʼwaditʻheʼt.</span> <span lang="en" class="bottom">did they pound it.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dăʼdjīʹăʻsʻhoñ,</span> <span lang="en" class="bottom">In a short time,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼodiäʻʹgwaiis</span> <span lang="en" class="bottom">did their bread get done</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gonyākʹtʻhăʼ,</span> <span lang="en" class="bottom">one it uses to marry,</span></span> -<span class="intra"><span lang="see" class="top">oäʻʹgwăʼ</span> <span lang="en" class="bottom">it bread</span></span> -<span class="intra"><span lang="see" class="top">deganaⁿʼhoñsdyăʼʹgoⁿ</span> <span lang="en" class="bottom">it “marriage” bread</span></span> -<span class="intra"><span lang="see" class="top">gayāʹsoⁿ,</span> <span lang="en" class="bottom">it called is,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">gaʼăsʹʻhägoñ</span> <span lang="en" class="bottom">it-basket-in</span></span> -<span class="intra"><span lang="see" class="top">waʼagonʹdäʻ</span> <span lang="en" class="bottom">did one it put</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dewăsʹʻhĕⁿ</span> <span lang="en" class="bottom">two-tens (twenty)</span></span> -<span class="intra"><span lang="see" class="top">niyoäʻʹgwăgeʻ,</span> <span lang="en" class="bottom">so many it loaves number</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yegĕⁿʹdjĭ</span> <span lang="en" class="bottom">she, old woman</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e55496" title="Source: gāʼtcĭ">gāʹtcĭ</span></span> <span lang="en" class="bottom">hither come thou</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿsʹdăʼt.”</span> <span lang="en" class="bottom">wilt thou stand.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">goāʹwăk</span> <span lang="en" class="bottom">her daughter</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="pageNum" id="pb778">[<a href="#pb778">778</a>]</span> -<span class="intra"><span lang="see" class="top">oʼdyēʹdăʼt,</span> <span lang="en" class="bottom">did she stand,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼagaotʹgăʼ</span> <span lang="en" class="bottom">did she her hair comb</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">goāʹwăk</span> <span lang="en" class="bottom">her daughter</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găsĕñnagăʼʹoⁿ</span> <span lang="en" class="bottom">it-perfume (smell-sweet)</span></span> -<span class="intra"><span lang="see" class="top">wăʼagoʻʹgāʼ</span> <span lang="en" class="bottom">did she her anoint</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gonoʼĕñʼʹgeʻ,</span> <span lang="en" class="bottom">her head-on,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wăʼagonyăʻtchiʼdōʹdĕⁿʼ,</span> <span lang="en" class="bottom">did she-her-top-knot set on,</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">dayeʻdoʹes</span> <span lang="en" class="bottom">did she it taut make</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼheʻʹsăʼ,</span> <span lang="en" class="bottom">it-band,</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">dedjagogaoʼgwāeʼʹsʻhoñ</span> <span lang="en" class="bottom">did she eye-sockets-have-only</span></span> -<span class="intra"><span lang="see" class="top">soʼʹdjĭʻ</span> <span lang="en" class="bottom">too much</span></span> -<span class="intra"><span lang="see" class="top">wăʼeʻniʹäd.</span> <span lang="en" class="bottom">did she it taut make.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e55750" title="Source: giʼoⁿʻ">giʼʹoⁿʻ</span>,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yegĕⁿʹdjĭ</span> <span lang="en" class="bottom">she, old woman</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoʼseʻʹ</span> <span lang="en" class="bottom">thither go thou</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">weʹĕⁿ</span> <span lang="en" class="bottom">far away</span></span> -<span class="intra"><span lang="see" class="top">itʹʻheʼs</span> <span lang="en" class="bottom">there he goes about</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e55838" title="Source: Dooäʼdaneʹgĕⁿʼ">Dooäʼdanēʹgĕⁿʼ</span>;</span> <span lang="en" class="bottom">Two He Feathers Together Are</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwiʻhēʹagʹ</span> <span lang="en" class="bottom">will I be thinking</span></span> -<span class="intra"><span lang="see" class="top">hăʼʹdegagon</span> <span lang="en" class="bottom">without fail</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿhoñwâⁿoʹwĭʼ.</span> <span lang="en" class="bottom">will she him tell.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">djāʹgoⁿ</span> <span lang="en" class="bottom">do thou take courage</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e55897" title="Source: diq">diqʹ</span>.</span> <span lang="en" class="bottom">moreover.</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">otʻhyoʻʹgwanīʻ</span> <span lang="en" class="bottom">it is frightful</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿsyayăʼkʹdăk</span> <span lang="en" class="bottom">wilt thou it use to cross</span></span> -<span class="intra"><span lang="see" class="top">näⁿʹgäⁿ</span> <span lang="en" class="bottom">this (it is)</span></span> -<span class="intra"><span lang="see" class="top">ganyōʹdāeʼ.”</span> <span lang="en" class="bottom">it lake (is).”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñdadegeʻʹdād</span> <span lang="en" class="bottom">did she-her place it on, with forehead band</span></span> -<span class="intra"><span lang="see" class="top">näⁿʹgäⁿ</span> <span lang="en" class="bottom">this (it is)</span></span> -<span class="intra"><span lang="see" class="top">găʼăsʹʻhäʼ</span> <span lang="en" class="bottom">it basket</span></span> -<span class="intra"><span lang="see" class="top">oäʻʹgwăʼ</span> <span lang="en" class="bottom">it-bread</span></span> -<span class="intra"><span lang="see" class="top">īʹwad.</span> <span lang="en" class="bottom">it contains it.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">năʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wăʼoⁿʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">did she start</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e56036" title="Source: neʻ">neʻʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dyeʹgowănĕⁿ.</span> <span lang="en" class="bottom">she, eldest.</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e56051" title="Source: Wăʼeʹyoⁿʹ">Wăʼeʹyoⁿʼ</span></span> <span lang="en" class="bottom">Did she arrive</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhadinaⁿʹgeʼ</span> <span lang="en" class="bottom">there they inhabit</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">Two He Feathers Together Are</span></span> -<span class="intra"><span lang="see" class="top">haʻwadjīʹäʼ</span> <span lang="en" class="bottom">his clan</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">weĕⁿʹsʻhoñ</span> <span lang="en" class="bottom">far away only</span></span> -<span class="intra"><span lang="see" class="top">dedyegāʹneʼ</span> <span lang="en" class="bottom">there she looked from</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">deyegāʹneʼ</span> <span lang="en" class="bottom">did she look</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">tʻhonoⁿʹsot</span> <span lang="en" class="bottom">there his lodge stands</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ<span class="corr" title="Not in source">.</span></span> <span lang="en" class="bottom">“Two Feathers Together.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">oʼyoʹnisʻheʼt</span> <span lang="en" class="bottom">it was long time</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (thus)</span></span> -<span class="intra"><span lang="see" class="top">niyoʼʹdĕñ</span> <span lang="en" class="bottom">so it was</span></span> -<span class="intra"><span lang="see" class="top">dăʼāʹoñʻ</span> <span lang="en" class="bottom">not able</span></span> -<span class="intra"><span lang="see" class="top">auñʹwâⁿʹgĕⁿʼ</span> <span lang="en" class="bottom">could she him see</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ.</span> <span lang="en" class="bottom">verily.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹsʻhoñ,</span> <span lang="en" class="bottom">Suddenly,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">daāyăʹgĕⁿʼt</span> <span lang="en" class="bottom">thence he emerged</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">“Two Feathers Together”</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">there-and</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e56305" title="Source: neʻ">neʻʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">none then</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhatʹgăʻdoⁿ.</span> <span lang="en" class="bottom">he did look around.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">waăʻʹdĕñdĭʼ,</span> <span lang="en" class="bottom">did he start,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">hogwāʻʹsʻhoñ</span> <span lang="en" class="bottom">aside-just</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">dedyeʹgāneʼ</span> <span lang="en" class="bottom">thence she looked</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeksăʼʹgōwā.</span> <span lang="en" class="bottom">she maiden (is).</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹkhoʻ</span> <span lang="en" class="bottom">That-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waādowäʹtʻhăʼ</span> <span lang="en" class="bottom">did he to hunt go</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wāʹāt</span> <span lang="en" class="bottom">did he stop</span></span> -<span class="intra"><span lang="see" class="top">doskĕñoⁿʹsʻhoñ</span> <span lang="en" class="bottom">nearby-just</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">dedyegāʹneʼ</span> <span lang="en" class="bottom">thence she looked</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeksăʼʹgōwā.</span> <span lang="en" class="bottom">she maiden (is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waātgonʹdŭk</span> <span lang="en" class="bottom">did he start for</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">detʻhadowäsʹtʻhăʼ.</span> <span lang="en" class="bottom">there he it to hunt uses</span></span> -<span class="pageNum" id="pb779">[<a href="#pb779">779</a>]</span> -<span class="intra"><span lang="see" class="top">Neʼʹkhoʻ</span> <span lang="en" class="bottom">That-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">deyeganēʹdieʼ</span> <span lang="en" class="bottom">thence she looked-along</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">wāʹeʼ,</span> <span lang="en" class="bottom">thence he went,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ-khoʻ</span> <span lang="en" class="bottom">there -and</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hoʼwaʻʹdoⁿʼ.</span> <span lang="en" class="bottom">thither it disappeared.</span></span> -<span class="intra"><span lang="see" class="top">Djokʹ</span> <span lang="en" class="bottom">Quickly,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼʹĕⁿʼ</span> <span lang="en" class="bottom">thither she went</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wauñwăⁿsʹʻheʼ</span> <span lang="en" class="bottom">did she him pursue</span></span> -<span class="intra"><span lang="see" class="top">-khoʻ</span> <span lang="en" class="bottom">-and</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñwayăʼdisākʹhăʼ</span> <span lang="en" class="bottom">did she him seek</span></span> -<span class="intra"><span lang="see" class="top">-khoʻ</span> <span lang="en" class="bottom">-and</span></span> -<span class="intra"><span lang="see" class="top">dwadādesʼăʻʹdoⁿ</span> <span lang="en" class="bottom">did she her best do</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ.</span> <span lang="en" class="bottom">verily.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">wēʹĕⁿʻ,</span> <span lang="en" class="bottom">far away,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">niyuʼdäⁿʹādieʼ</span> <span lang="en" class="bottom">so it continued to be</span></span> -<span class="intra"><span lang="see" class="top">hosʹʻheʼ.</span> <span lang="en" class="bottom">she-him followed.</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹ-se</span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">hoʼdyeganäʹdieʼ</span> <span lang="en" class="bottom">thither she is looking as she went</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">tʻhäʹdieʼs</span> <span lang="en" class="bottom">there he went climbing about</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">tgäʹit</span> <span lang="en" class="bottom">there it tree stands</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that (it is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gäoñdăsʹdĕñʼ.</span> <span lang="en" class="bottom">it tree large (is).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼʹĕⁿʼ,</span> <span lang="en" class="bottom">thither did she go,</span></span> -<span class="intra"><span lang="see" class="top">wăʼēʹyoⁿʼ</span> <span lang="en" class="bottom">thither she arrived</span></span> -<span class="intra"><span lang="see" class="top">-khoʻ</span> <span lang="en" class="bottom">-and</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñʹweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tgäʹit</span> <span lang="en" class="bottom">there it tree stands</span></span> -<span class="intra"><span lang="see" class="top">tĕⁿʼʹĕⁿ</span> <span lang="en" class="bottom">not</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">deonoⁿʹdoⁿʼ;</span> <span lang="en" class="bottom">not he it aware of (is);</span></span> -<span class="intra"><span lang="see" class="top">doskĕñʹoⁿ</span> <span lang="en" class="bottom">near</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oʼdyēʹdăʼt</span> <span lang="en" class="bottom">did she stand</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">nigäʹit.</span> <span lang="en" class="bottom">there it tree stands.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">There (it is)</span></span> -<span class="intra"><span lang="see" class="top">gäoñdākʹʼăʻ</span> <span lang="en" class="bottom">it tree beside</span></span> -<span class="intra"><span lang="see" class="top">īʹyet</span> <span lang="en" class="bottom">she stands</span></span> -<span class="intra"><span lang="see" class="top">tʻhiyagodyēʹĕⁿ.</span> <span lang="en" class="bottom">she kept still.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ</span> <span lang="en" class="bottom">raccoon</span></span> -<span class="intra"><span lang="see" class="top">odyăʼdădēʹnyoñʻ,</span> <span lang="en" class="bottom">did it exchange, body(s) (= body after body)</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">näⁿʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">niyoyăʼdăʻsōʹdjes</span> <span lang="en" class="bottom">so it-body pile high (long) (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ.</span> <span lang="en" class="bottom">raccoon.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">deyegāʹneʼ</span> <span lang="en" class="bottom">she is watching</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">“Two Feathers Together”</span></span> -<span class="intra"><span lang="see" class="top">hoyoʼʹdeʼ</span> <span lang="en" class="bottom">he is working</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeksăʼʹgōwā.</span> <span lang="en" class="bottom">she maiden (is).</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e57133" title="Source: hoʼdyēʹdǎʼt">hoʼdyēʹdăʼt</span></span> <span lang="en" class="bottom">did she stop</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wăʼesʹnyeʼt</span> <span lang="en" class="bottom">did she speak</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">Doⁿdasadyăʼʹdĕn</span> <span lang="en" class="bottom">thence thou thy body bring down</span></span> -<span class="intra"><span lang="see" class="top">(doⁿdasadyăʼʹdĕnt)</span> <span class="bottom"> </span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">dasesʹʼăʻt.”</span> <span lang="en" class="bottom">thence you (thou) it hast exhausted.”</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oʼgasʹnyeʼt</span> <span lang="en" class="bottom">did it cry out</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gwĕⁿgwĕñʹoⁿ,</span> <span lang="en" class="bottom">yellowhammer,</span></span> -<span class="intra"><span lang="see" class="top">“Kwĕⁿʹ,</span> <span lang="en" class="bottom">“Kwĕⁿʹ,</span></span> -<span class="intra"><span lang="see" class="top">kwĕⁿʹ,</span> <span lang="en" class="bottom">kwĕⁿʹ,</span></span> -<span class="intra"><span lang="see" class="top">kwĕⁿʹ,”</span> <span lang="en" class="bottom">kwĕⁿʹ,”</span></span> -<span class="intra"><span lang="see" class="top">oʼʹgĕⁿʼ;</span> <span lang="en" class="bottom">did it say;</span></span> -<span class="intra"><span lang="see" class="top">wăʼēʹgĕⁿʼ</span> <span lang="en" class="bottom">did she it see</span></span> -<span class="intra"><span lang="see" class="top">nigăhadăgĕñʻyatʹʻsʻhoñ</span> <span lang="en" class="bottom">just it forest-edge-</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼotʹʻhädieʼ.</span> <span lang="en" class="bottom">thither it flying sang along.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeksăʼʹgōwā</span> <span lang="en" class="bottom">she maiden</span></span> -<span class="intra"><span lang="see" class="top">wăʼesʹnyeʼt</span> <span lang="en" class="bottom">did she speak</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did she it say</span></span> -<span class="intra"><span lang="see" class="top">diqʹ<span class="corr" title="Not in source">,</span></span> <span lang="en" class="bottom">moreover,</span></span> -<span class="intra"><span lang="see" class="top">“Āʹgi,</span> <span lang="en" class="bottom">“Āʹgi,</span></span> -<span class="intra"><span lang="see" class="top">gĕñʼʹ</span> <span lang="en" class="bottom">exceedingly</span></span> -<span class="intra"><span lang="see" class="top">ăwĕñdoñʹnyăʼt,</span> <span lang="en" class="bottom">it discouraging (is),</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">waāknaⁿʼkhwăʼʹdĕⁿʼ</span> <span lang="en" class="bottom">did he me anger</span></span> -<span class="pageNum" id="pb780">[<a href="#pb780">780</a>]</span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ.”</span> <span lang="en" class="bottom">“Two Feathers Together.”</span></span> -<span class="intra"><span lang="see" class="top">Djokʹ</span> <span lang="en" class="bottom">At once</span></span> -<span class="intra"><span lang="see" class="top">ogondaʹdieʼ</span> <span lang="en" class="bottom">it it followed</span></span> -<span class="intra"><span lang="see" class="top">wăʼoⁿtgeʻdăʹʻsĭʼ</span> <span lang="en" class="bottom">did she burden unloose</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwāʹ-khoʻ</span> <span lang="en" class="bottom">aside-and</span></span> -<span class="intra"><span lang="see" class="top">wăʼāgosʹʻhoʼ</span> <span lang="en" class="bottom">did she it pour out</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oäʻʹgwăʼ-gĕñʹoⁿʼ,</span> <span lang="en" class="bottom">it bread-it was,</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e57488" title="Source: neʻʹ">neʼʹ</span></span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dewăsʹʻhĕⁿ</span> <span lang="en" class="bottom">two tens</span></span> -<span class="intra"><span lang="see" class="top">niyoäʻʹgwăgeʻ.</span> <span lang="en" class="bottom">so many it loaves number.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now then</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">sayoⁿʻdĕñʹdĭʼ,</span> <span lang="en" class="bottom">she went home,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoñsāʹyĕⁿʼ</span> <span lang="en" class="bottom">again she arrived,</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">dwĕñniʼʹdioⁿʼ</span> <span lang="en" class="bottom">there they abide</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dewĕñnondäⁿʹnondeʼ</span> <span lang="en" class="bottom">they are sisters</span></span> -<span class="intra"><span lang="see" class="top">godinoʼʹĕⁿ-khoʻ.</span> <span lang="en" class="bottom">their mother-and<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Gānioʼʹsʻhoñ</span> <span lang="en" class="bottom">As soon-just</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">hoñsayeʹyoⁿʼ,</span> <span lang="en" class="bottom">there again she arrived,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ</span> <span lang="en" class="bottom">did she say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yegĕⁿʹtcĭ,</span> <span lang="en" class="bottom">she, old woman,</span></span> -<span class="intra"><span lang="see" class="top">“Gwēʹ,</span> <span lang="en" class="bottom">“Well,</span></span> -<span class="intra"><span lang="see" class="top">naⁿʼāʹwĕⁿʻ-hegōwā</span> <span lang="en" class="bottom">what happened-so great</span></span> -<span class="intra"><span lang="see" class="top">dēʼsʻhāʹwĭʼ?”</span> <span lang="en" class="bottom">not thou him bring with thee?”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeksăʼʹgōwā</span> <span lang="en" class="bottom">she maiden (is)</span></span> -<span class="intra"><span lang="see" class="top">dayesʹnyeʼt</span> <span lang="en" class="bottom">thence she answered</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Neʻʹ</span> <span lang="en" class="bottom">“The</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">dăʼāʹoⁿʻ</span> <span lang="en" class="bottom">not able</span></span> -<span class="intra"><span lang="see" class="top">agegwēʹnĭʼ</span> <span lang="en" class="bottom">I it can do</span></span> -<span class="intra"><span lang="see" class="top">soʼʹdjĭʻ</span> <span lang="en" class="bottom">because</span></span> -<span class="intra"><span lang="see" class="top">ĕñʼʹ</span> <span lang="en" class="bottom">I think</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">doōnoⁿʼgōʹwäs</span> <span lang="en" class="bottom">not it him affects</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʼʹĕⁿ.”</span> <span lang="en" class="bottom">indeed.” <span class="corr" id="xd30e57795" title="Not in source">(</span>in fact.”<span class="corr" id="xd30e57797" title="Not in source">)</span></span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">wăʼesʹnyeʼt</span> <span lang="en" class="bottom">did she speak</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">onoʼʹĕⁿ</span> <span lang="en" class="bottom">her mother</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Nāʹeʻ-khoʻ</span> <span lang="en" class="bottom">“Verily- and</span></span> -<span class="intra"><span lang="see" class="top">deʼgoñyăʼʹdāāʼs</span> <span lang="en" class="bottom">not I thee depend on</span></span> -<span class="intra"><span lang="see" class="top">soʼʹdjĭʻ</span> <span lang="en" class="bottom">because</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">īsʹ</span> <span lang="en" class="bottom">thou</span></span> -<span class="intra"><span lang="see" class="top">nisadyēʹäʼt,</span> <span lang="en" class="bottom">so thou not smart (art),</span></span> -<span class="intra"><span lang="see" class="top">sanăʼgōʹwäs.</span> <span lang="en" class="bottom">thou liable to attack art.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wayagwēʹnĭʼ.</span> <span lang="en" class="bottom">did he thee overcome.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿyoⁿʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">did she start moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gosʹtʻhoⁿ,</span> <span lang="en" class="bottom">she youngest (is),</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">kheyăʼʹdāāʼs.</span> <span lang="en" class="bottom">I her depend on.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿswaäʻgoñʹnĭʼ</span> <span lang="en" class="bottom">you bread make (Imp.)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deganaⁿʼhoñsdyăʼʹgoⁿ</span> <span lang="en" class="bottom">“marriage-bread”</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dewăsʹʻhĕⁿ</span> <span lang="en" class="bottom">two tens (twenty)</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿʹyoñk.</span> <span lang="en" class="bottom">so many will it number.</span></span> -<span class="intra"><span lang="see" class="top">Hauʼʹ,</span> <span lang="en" class="bottom">Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ.”</span> <span lang="en" class="bottom">now.”</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,”</span> <span lang="en" class="bottom">“Come<span class="corr" title="Not in source">,</span>”</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʼwadītʹʻheʼt</span> <span lang="en" class="bottom">did they pound</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕñʹoⁿʼ.</span> <span lang="en" class="bottom">it corn.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼwadiäʻgoñʹnĭʼ</span> <span lang="en" class="bottom">did they (<i>fem.</i>) bread make</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dewăsʹʻhĕⁿ</span> <span lang="en" class="bottom">two tens (twenty)</span></span> -<span class="intra"><span lang="see" class="top">nīʹyoñ,</span> <span lang="en" class="bottom">so many they number,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼwadiäʻʹgōʼ</span> <span lang="en" class="bottom">did they (<i>fem.</i>) bread make</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dewăsʹʻhĕⁿ</span> <span lang="en" class="bottom">two tens (twenty)</span></span> -<span class="intra"><span lang="see" class="top">nīʹyoñ,</span> <span lang="en" class="bottom">so many they number,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼwadiäʻʹgōʼ</span> <span lang="en" class="bottom">did they (<i>fem.</i>) bread boil</span></span> -<span class="intra"><span lang="see" class="top">deganaⁿʼhoñsdyăʼʹgoⁿ</span> <span lang="en" class="bottom">“marriage-bread”</span></span> -<span class="intra"><span lang="see" class="top">gayāʹsoⁿ.</span> <span lang="en" class="bottom">it is called.</span></span> -<span class="intra"><span lang="see" class="top">Ganioʼʹ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">oʼgaiʹʻ</span> <span lang="en" class="bottom">did it cook</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">then (now)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">găʼăsʻʹhägoñ</span> <span lang="en" class="bottom">it basket-in</span></span> -<span class="intra"><span lang="see" class="top">wăʼagonʹdäʻ.</span> <span lang="en" class="bottom">did one it place in.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ,</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">wăʼagoyotʹgăʼ</span> <span lang="en" class="bottom">did she her hair combed</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="pageNum" id="pb781">[<a href="#pb781">781</a>]</span> -<span class="intra"><span lang="see" class="top">găsăñnagăʼʹoⁿ</span> <span lang="en" class="bottom">it smell sweet (perfume)</span></span> -<span class="intra"><span lang="see" class="top">wăʼagaoʻʹgāʼ</span> <span lang="en" class="bottom">did she her anoint with</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wăʼagonyăʻtchiʼdōʹdĕⁿʼ,</span> <span lang="en" class="bottom">did she her top-knot fix on,</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">wăēʹnīäd</span> <span lang="en" class="bottom">did she it taut make</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wăʼewăhăʹʻcyoñʼ</span> <span lang="en" class="bottom">did she it wrap severally</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">dōʹgĕⁿs</span> <span lang="en" class="bottom">it certain</span></span> -<span class="intra"><span lang="see" class="top">deʼdjagogaoʼgwāeʼʹsʻhoñ.</span> <span lang="en" class="bottom">not she eyebrows has just.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">ganioʼʹ</span> <span lang="en" class="bottom">as soon as</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñdyĕñnoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">did she her task finish</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yegĕⁿʹdjĭ</span> <span lang="en" class="bottom">she old woman</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">goñwayăʼdăsĕñnōñʹnīʻ</span> <span lang="en" class="bottom">she her body adorns</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">thus</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñdadgeʻʹdāt</span> <span lang="en" class="bottom">did she her pack with the forehead band</span></span> -<span class="intra"><span lang="see" class="top">(for wăʼoñwageʻʹdāt)</span> <span class="bottom"> </span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găʼăsʹʻhäʼ</span> <span lang="en" class="bottom">it basket</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oäʻʹgwăʼ</span> <span lang="en" class="bottom">it-bread</span></span> -<span class="intra"><span lang="see" class="top">īʹwād,</span> <span lang="en" class="bottom">it it in is,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">saʻdĕñʹdĭʻ,”</span> <span lang="en" class="bottom">thou, do start,”</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ</span> <span lang="en" class="bottom">did she it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yegĕⁿʹdjĭ,</span> <span lang="en" class="bottom">she, old woman,</span></span> -<span class="intra"><span lang="see" class="top">“djāʹgoⁿ</span> <span lang="en" class="bottom">“Take courage</span></span> -<span class="intra"><span lang="see" class="top">diqʹ,</span> <span lang="en" class="bottom">moreover,</span></span> -<span class="intra"><span lang="see" class="top">isʹ</span> <span lang="en" class="bottom">thou</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">hăʼdegāʹgon</span> <span lang="en" class="bottom">without fail</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsʻhegwēʹnĭʼ,</span> <span lang="en" class="bottom">wilt thou him overcome,</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">goñyăʼʹdāāʼs</span> <span lang="en" class="bottom">I thee trust</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʼʹĕⁿ,</span> <span lang="en" class="bottom">in fact,</span></span> -<span class="intra"><span lang="see" class="top">hăʼdegāʹgon</span> <span lang="en" class="bottom">without</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿtʻhesʹʻhāwĭʼ</span> <span lang="en" class="bottom">thence wilt thou him bring</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ.</span> <span lang="en" class="bottom"><span class="corr" id="xd30e58749" title="Source: ‘Two Feathers.’ “Together”">‘Two Feathers Together.’</span></span></span> -<span class="intra"><span lang="see" class="top">Djāʹgoⁿ</span> <span lang="en" class="bottom">Take courage</span></span> -<span class="intra"><span lang="see" class="top">diqʹ.”</span> <span lang="en" class="bottom">moreover.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">wăʼoⁿdĕñʹdĭʼ</span> <span lang="en" class="bottom">did she depart</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeksăʼʹgōwā</span> <span lang="en" class="bottom">she maiden (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñtgonʹdŭk</span> <span lang="en" class="bottom">did she herself direct</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhadinaⁿʹgeʼ</span> <span lang="en" class="bottom">there they dwell</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hotkwisdădegĕⁿʼʹăʻ</span> <span lang="en" class="bottom">“Scorched Paunch”</span></span> -<span class="intra"><span lang="see" class="top">haʻhwădjīʹäʼ.</span> <span lang="en" class="bottom">his clan.</span></span> -<span class="intra"><span lang="see" class="top">Goʼăsʻhägeʻʹdeʼ</span> <span lang="en" class="bottom">She basket bore by the forehead</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hwăʼēʹyoⁿʼ</span> <span lang="en" class="bottom">there did she arrive</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhadinaⁿʹgeʼ,</span> <span lang="en" class="bottom">there they dwell,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʼhoʻʹsʻhoñ</span> <span lang="en" class="bottom">there just</span></span> -<span class="intra"><span lang="see" class="top">godăʻseʻdoñʹdieʼs</span> <span lang="en" class="bottom">she herself hid from place to place</span></span> -<span class="intra"><span lang="see" class="top">doskĕñʹoⁿ</span> <span lang="en" class="bottom">nearby</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">nihodinoⁿʹsot</span> <span lang="en" class="bottom">there their lodge stands</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">goñwayăʼʹdiʻsăkʹhăʼ.</span> <span lang="en" class="bottom">they (<i>fem.</i>) him to seek went<span class="corr" title="Not in source">.</span></span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ,</span> <span lang="en" class="bottom">again,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʼyonisʹʻheʻ</span> <span lang="en" class="bottom">it was a long while</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">godăʻseʻdoñʹdieʼs.</span> <span lang="en" class="bottom">she herself hid from place to place.</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʹ-se</span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">daāyăʹgĕⁿʼt</span> <span lang="en" class="bottom">thence he came out</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhatʹgăʻdoⁿ</span> <span lang="en" class="bottom">did he look around</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">waādyĕñnoñʹnĭʼ,</span> <span lang="en" class="bottom">did he take pains,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now then,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waăʻʹdĕñdĭʼ</span> <span lang="en" class="bottom">did he start</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">waātgonʹdŭk</span> <span lang="en" class="bottom">did he himself direct</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʻhadoäsʹtʻhăʼ.</span> <span lang="en" class="bottom">there he it to hunt uses.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e59151" title="Source: āʹeʻ">āʹeʼ</span></span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼʹĕⁿʼ,</span> <span lang="en" class="bottom">thither did she go,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñwăsʹʻhēʼ,</span> <span lang="en" class="bottom">did she him pursue,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼʹĕⁿʼ,</span> <span lang="en" class="bottom">thither did she go,</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">heāwēʹnoñ.</span> <span lang="en" class="bottom">thither did he go.</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e59224" title="Source: Dāʹʻ">Dāʹ</span></span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʼyoʹnisʻheʼt</span> <span lang="en" class="bottom">did it last a long time</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">nidyagoyĕʹĕⁿ</span> <span lang="en" class="bottom">so she continued</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">dyĕñgwăʻʹsʻhoñ</span> <span lang="en" class="bottom">suddenly just</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñwāʹgĕⁿʼ</span> <span lang="en" class="bottom">did she him see</span></span> -<span class="intra"><span lang="see" class="top">heʼʹtkĕⁿ</span> <span lang="en" class="bottom">above</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">tʻhäʹdeʼs.</span> <span lang="en" class="bottom">there he is climbing about.</span></span> -<span class="pageNum" id="pb782">[<a href="#pb782">782</a>]</span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñdeyĕⁿʹoⁿs</span> <span lang="en" class="bottom">did she do carefully</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">godăʻseʻdoñʹdieʼs</span> <span lang="en" class="bottom">she herself hid from place to place</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ.</span> <span lang="en" class="bottom">there.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gäʹit</span> <span lang="en" class="bottom">it tree stands</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">sayoñdäwĕⁿʹdāt,</span> <span lang="en" class="bottom">again she herself interpolate,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">wăʼʹĕⁿʼ</span> <span lang="en" class="bottom">did she go</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">ōʹyăʼ</span> <span lang="en" class="bottom">it other</span></span> -<span class="intra"><span lang="see" class="top">tgäʹit.</span> <span lang="en" class="bottom">there it tree stands.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼäʼtʹʻhē</span> <span lang="en" class="bottom">did she him overtook (overhaul)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼeʹyoⁿʼ</span> <span lang="en" class="bottom">did she there arrive</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">gäʹit,</span> <span lang="en" class="bottom">it tree stands,</span></span> -<span class="intra"><span lang="see" class="top">oʼnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñʹdyĕñʼ;</span> <span lang="en" class="bottom">did she herself seat;</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">yenyoʻʹcyot</span> <span lang="en" class="bottom">she sat</span></span> -<span class="intra"><span lang="see" class="top">gäoñdākʹʼăʻ</span> <span lang="en" class="bottom">it tree beside</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñdyăʼdăʼʹdĭʻ</span> <span lang="en" class="bottom">did she lean</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">gäʹit.</span> <span lang="en" class="bottom">it tree stands.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">gaʼăsʻhäʹyĕⁿʼ</span> <span lang="en" class="bottom">it basket lay</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oäʻʹgwăʼ</span> <span lang="en" class="bottom">it bread</span></span> -<span class="intra"><span lang="see" class="top">gaäʻgwădāʹnioⁿʼ.</span> <span lang="en" class="bottom">it bread contained were severally.</span></span> -<span class="intra"><span lang="see" class="top">Doʼosʹtʻhoñ</span> <span lang="en" class="bottom">Not in the least</span></span> -<span class="intra"><span lang="see" class="top">daāninondokʹhăʼ</span> <span lang="en" class="bottom">did he it realize</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ,</span> <span lang="en" class="bottom">“Two Feathers Together”</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ,</span> <span lang="en" class="bottom">very,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">odyăʼdădeʹnyoñ</span> <span lang="en" class="bottom">it its body changed</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ.</span> <span lang="en" class="bottom">raccoon.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">There</span></span> -<span class="intra"><span lang="see" class="top">oʼyoʹnisʻheʻt</span> <span lang="en" class="bottom">did it last a long while</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">tʼhiyagodyeĕⁿʹsʻhoñ</span> <span lang="en" class="bottom">just she kept quiet just</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeksăʼʹgōwā.</span> <span lang="en" class="bottom">she maiden (is).</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">indeed</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">“Two Feathers Together”</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhatgăʻʹdoⁿ</span> <span lang="en" class="bottom">did he look about</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">wēĕⁿʻʹsʻhoñ</span> <span lang="en" class="bottom">far away just</span></span> -<span class="intra"><span lang="see" class="top">waātʻhwădāʹseʼ</span> <span lang="en" class="bottom">did he circle make</span></span> -<span class="intra"><span lang="see" class="top">eʻdăʼgeʻʹ-khoʻ.</span> <span lang="en" class="bottom">below-and.</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹ-se</span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">dondāādyăʼʹdĕn (dondāādjăʼʹdĕn)</span> <span lang="en" class="bottom">thence he descended</span></span> -<span class="intra"><span lang="see" class="top">skeñnoⁿʼʹoñʻ</span> <span lang="en" class="bottom">slowly</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoĕñʼheʼcyoñʹneʼ</span> <span lang="en" class="bottom">he stopped betimes moving</span></span> -<span class="intra"><span lang="see" class="top">tchi-dondaoñdyăʼdĕndoñʹdyeʼ,</span> <span lang="en" class="bottom">while thence he descended came</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">hăʼdoⁿsaĕñʼdyonʹdăʼt</span> <span lang="en" class="bottom">back again he <span class="corr" id="xd30e59913" title="Source: stepped">stopped</span></span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gäoñdăkʹʼăʻ,</span> <span lang="en" class="bottom">it tree beside,</span></span> -<span class="intra"><span lang="see" class="top">sgäoñdăʹdĭʻ</span> <span lang="en" class="bottom">it tree on the other side</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">niyenyoʻʹcyot.</span> <span lang="en" class="bottom">just she is seated.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">dondayedăsʹdăk</span> <span lang="en" class="bottom">thence she arose quickly</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">oʼdyagoʼsaiʹyĕⁿ</span> <span lang="en" class="bottom">did she move quickly</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñtʻhwădāʹseʼ</span> <span lang="en" class="bottom">did she go around</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">gäʹit</span> <span lang="en" class="bottom">it tree stands</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">īʹyād</span> <span lang="en" class="bottom">he stood</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ.</span> <span lang="en" class="bottom">“Two Feathers Together.”</span></span> -<span class="intra"><span lang="see" class="top">Tʻhăʼgwisʹdĕⁿʼ</span> <span lang="en" class="bottom">Not Anything</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">noñsāāʹyēʼ</span> <span lang="en" class="bottom">can he do</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haādeʼʹgoʼ</span> <span lang="en" class="bottom">could he escape</span></span> -<span class="intra"><span lang="see" class="top">neʼʹsʻhoñ</span> <span lang="en" class="bottom">that only</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼsʻhagotgāʹtʻhoʼ,</span> <span lang="en" class="bottom">did he her look at,</span></span> -<span class="intra"><span lang="see" class="top">woōyonʹdĭʼ</span> <span lang="en" class="bottom">did he smile</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">woōiʻwănääʹgoʼ</span> <span lang="en" class="bottom">did he marvel</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">niyeksăʼʹgōwā.</span> <span lang="en" class="bottom">so she beautiful maiden (is).</span></span> -<span class="intra"><span lang="see" class="top">Oʼgowandigweʹnĭʼ</span> <span lang="en" class="bottom">Did they him overcome</span></span> -<span class="intra"><span lang="see" class="top">neyōʼʹsʻhoⁿʼoⁿ,</span> <span lang="en" class="bottom">the his wives,</span></span> -<span class="pageNum" id="pb783">[<a href="#pb783">783</a>]</span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">sēⁿʼʹĕⁿ</span> <span lang="en" class="bottom">in fact</span></span> -<span class="intra"><span lang="see" class="top">oiʻwănääʹgwăt</span> <span lang="en" class="bottom">it matter marvelous</span></span> -<span class="intra"><span lang="see" class="top">hāʹeʼgwăʻ</span> <span lang="en" class="bottom">also</span></span> -<span class="intra"><span lang="see" class="top">degiksăʼʹgōwā.</span> <span lang="en" class="bottom">they are beautiful.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeksăʼʹgōwā</span> <span lang="en" class="bottom">she, maiden</span></span> -<span class="intra"><span lang="see" class="top">oʼgoñwagwēʹnĭʼ</span> <span lang="en" class="bottom">did she him overcome</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e60265" title="Source: neʻʹ">neʼʹ</span></span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">sadoñʹisʻhĕñ</span> <span lang="en" class="bottom">do thou thyself rest</span></span> -<span class="intra"><span lang="see" class="top">desasgēʹyoñ</span> <span lang="en" class="bottom">thou weary art</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">dyawĕⁿʼʹoⁿ (djăwĕⁿʼʹoⁿ)</span> <span lang="en" class="bottom">continually</span></span> -<span class="intra"><span lang="see" class="top">heʼtkĕⁿʹsʻhoñ</span> <span lang="en" class="bottom">above-just</span></span> -<span class="intra"><span lang="see" class="top">säʹdeʼs,</span> <span lang="en" class="bottom">thou art climbing,</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsaʹdyĕñʼ</span> <span lang="en" class="bottom">wilt thou thyself seat</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgoñiʻsāʹgĕⁿʼ</span> <span lang="en" class="bottom">will I thee search</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">ēⁿsatʹgoĕñʼ</span> <span lang="en" class="bottom">wilt thou recline thy head</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">dekhōʹgĕñʻ</span> <span lang="en" class="bottom">between my thighs</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">dekhōʹgĕñʻ</span> <span lang="en" class="bottom">between my thighs</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿsegāʹneʼk.</span> <span lang="en" class="bottom">shalt thou gaze.</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ</span> <span lang="en" class="bottom">here</span></span> -<span class="intra"><span lang="see" class="top">oʹnēⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">sāʹdyĕñʻ.”</span> <span lang="en" class="bottom">do thou thyself seat.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e60503" title="Source: giʼʹoⁿ">giʼʹoⁿʻ</span>,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waāʹdyĕñʼ</span> <span lang="en" class="bottom">did he himself seat</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">“Two Feathers Together”</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">niganăʼʹdoⁿʼ</span> <span lang="en" class="bottom">just she indicated</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeksăʼʹgōwā</span> <span lang="en" class="bottom">she maiden</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waātgoⁿʹhĕñʼ.</span> <span lang="en" class="bottom">did he his head recline.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñwāiʻʹsăkĕⁿʼ</span> <span lang="en" class="bottom">did she him search</span></span> -<span class="intra"><span lang="see" class="top">oʼyoʹnisʻheʼt,</span> <span lang="en" class="bottom">did it long while last,</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e60627" title="Source: giʼʹoʻⁿ">giʼʹoⁿʻ</span>,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">niyoʼʹdäⁿ.</span> <span lang="en" class="bottom">so it continued.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹkhoʻ</span> <span lang="en" class="bottom">That-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">waōʹdăʼ,</span> <span lang="en" class="bottom">did he sleep,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">woeʻsĕⁿdāniʼʹheʼt.</span> <span lang="en" class="bottom">did his sleep become sound.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼesʹnyeʼt,</span> <span lang="en" class="bottom">did she speak</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Gwēʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">īʹdjeʻ.”</span> <span lang="en" class="bottom">do thou awake.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʼʹsʻhoñ</span> <span lang="en" class="bottom">that-just</span></span> -<span class="intra"><span lang="see" class="top">gagwēʹgoⁿ</span> <span lang="en" class="bottom">it entire</span></span> -<span class="intra"><span lang="see" class="top">oʼwadodyāʹnoñʼ</span> <span lang="en" class="bottom">did it move severally</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hayăʼʹdăʼgeʻ</span> <span lang="en" class="bottom">his body on</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">khoʻ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">goyäʹgoñʻ</span> <span lang="en" class="bottom">her pouch in</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñwăʼnoⁿʻʹdäʻ</span> <span lang="en" class="bottom">did she him enclose</span></span> -<span class="intra"><span lang="see" class="top">wăʼagosʹʻhoʼ-khoʻ</span> <span lang="en" class="bottom">did she it empty-and</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">yāʹeʼ</span> <span lang="en" class="bottom">first</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oäʻʹgwăʼ</span> <span lang="en" class="bottom">it bread</span></span> -<span class="intra"><span lang="see" class="top">iwāʹdăk.</span> <span lang="en" class="bottom">did it hold.</span></span> -<span class="intra"><span lang="see" class="top">Djokʹ</span> <span lang="en" class="bottom">At once</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñdăsʻheoʹdĕⁿʼ</span> <span lang="en" class="bottom">did she it attach to a forehead band</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñtgeʻʹdād,</span> <span lang="en" class="bottom">did she it bear on her back by the forehead band,</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e60937" title="Source: naʹeʻ">nāʹeʻ</span></span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">osʹdeʼ</span> <span lang="en" class="bottom">it heavy (is)</span></span> -<span class="intra"><span lang="see" class="top">hodăʼʹoⁿ</span> <span lang="en" class="bottom">he asleep (is)</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ.</span> <span lang="en" class="bottom">“Two Feathers Together.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Weʹĕⁿʻ</span> <span lang="en" class="bottom">Far away</span></span> -<span class="intra"><span lang="see" class="top">niyuʹweʼ</span> <span lang="en" class="bottom">so it distant (is)</span></span> -<span class="intra"><span lang="see" class="top">hetcyagawēʹnoñ</span> <span lang="en" class="bottom">thither she returned has</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gaʻstĕñʹdeʼ</span> <span lang="en" class="bottom">it-rock projects</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʻstĕnʹñēt</span> <span lang="en" class="bottom">it rock sharp (is)</span></span> -<span class="intra"><span lang="see" class="top">gaʹnioʼ</span> <span lang="en" class="bottom">as soon as</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼēʹyoⁿʼ</span> <span lang="en" class="bottom">did she arrive</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñʹdyĕñʼ</span> <span lang="en" class="bottom">did she herself seat</span></span> -<span class="intra"><span lang="see" class="top">wăʼewăhăʻʹsĭʼ</span> <span lang="en" class="bottom">did she it unbind</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gotʻhēʹnaiĕⁿʼ</span> <span lang="en" class="bottom">her bundle lying for her</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="pageNum" id="pb784">[<a href="#pb784">784</a>]</span> -<span class="intra"><span lang="see" class="top">goñwadigwenyoñʹādieʼ</span> <span lang="en" class="bottom">she him overcame, returning</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhoñwanoⁿʼĕⁿʻʹhĕñt.</span> <span lang="en" class="bottom">did she his head shook.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">khoʻ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ</span> <span lang="en" class="bottom">“Come</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">īʹdjeʻ.”</span> <span lang="en" class="bottom">do thou awake.”</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">dayoñdeʼʹhāsdoñʼ,</span> <span lang="en" class="bottom">thence she force employed,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">īʹdjeʻ,”</span> <span lang="en" class="bottom">do thou awake,”</span></span> -<span class="intra"><span lang="see" class="top">yoñʹdoⁿʻ.</span> <span lang="en" class="bottom">she it continued to say.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹ-se</span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹyeʻ.</span> <span lang="en" class="bottom">did he awake.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">waiʻ,</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Cyĕñdeʹi-gĕⁿʻ</span> <span lang="en" class="bottom">“Thou it knowest-dost thou</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ?”</span> <span lang="en" class="bottom">here?”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhatʹgăʻdoⁿ</span> <span lang="en" class="bottom">did he his eyes open</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Tgayēʹiʼ</span> <span lang="en" class="bottom">“It full (is)</span></span> -<span class="intra"><span lang="see" class="top">gyĕñdēʹi.</span> <span lang="en" class="bottom">I it know.</span></span> -<span class="intra"><span lang="see" class="top">Neʹkhoʻ</span> <span lang="en" class="bottom">Here</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">deyaknĕⁿnisdayĕñdăʻʹgwăʼ</span> <span lang="en" class="bottom">two we it snares to set use</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djonaĕñʼʹdăʼ.”</span> <span lang="en" class="bottom">elk.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeksăʼʹgōwā</span> <span lang="en" class="bottom">she, maiden</span></span> -<span class="intra"><span lang="see" class="top">dayesʹnyeʼt</span> <span lang="en" class="bottom">she replied</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Cyĕñdeʹi</span> <span lang="en" class="bottom">“Thou it dost know</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ,</span> <span lang="en" class="bottom">truly,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">noñʹ</span> <span lang="en" class="bottom">perhaps</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsgoñiʻsāʹgĕⁿʼ</span> <span lang="en" class="bottom">will I thee search for</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻsʻhoñ</span> <span lang="en" class="bottom">there-just</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿtchegāʹnäʼk</span> <span lang="en" class="bottom">again wilt thou keep looking</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">deʻsegāʹnēʼ</span> <span lang="en" class="bottom">dost thou keep looking</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dekhōʹgĕñʻ.”</span> <span lang="en" class="bottom">between my thighs.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">waātgoⁿʹĕñʼ</span> <span lang="en" class="bottom">did he his head rest (lean)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">deyeʻhōʹgĕñʻ.</span> <span lang="en" class="bottom">her lap on.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">waoñwaiʻsāʹgĕⁿʼ</span> <span lang="en" class="bottom">did she him search for him</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">deāgāʹneʼ,</span> <span lang="en" class="bottom">did he keep looking,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">gaioñʹñĭʻ</span> <span lang="en" class="bottom">it it makes it it causes</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deowaĕⁿʼgĕñʹnyoñ.</span> <span lang="en" class="bottom">she him overcame.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e61745" title="Source: Dāʼ">Dāʹ</span></span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">waōʹdăʼ,</span> <span lang="en" class="bottom">did he fall asleep,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wăʼoiʻsĕⁿdānīʹʼheʼt.</span> <span lang="en" class="bottom">did his sleep become sound.</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly just</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">dayesʹnyeʼt</span> <span lang="en" class="bottom">did she reply</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yeksăʼʹgōwā,</span> <span lang="en" class="bottom">she, maiden,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">īʹdjeʻ.”</span> <span lang="en" class="bottom">do thou awake.”</span></span> -<span class="intra"><span lang="see" class="top">Dăʼāʹoⁿ</span> <span lang="en" class="bottom">Not can</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">dăʼāʹyeʻ.</span> <span lang="en" class="bottom">could he awake.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ,</span> <span lang="en" class="bottom">Now<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">oñsaoñwăʻhăʹcioⁿʼ;</span> <span lang="en" class="bottom">again did she him bind up repeatedly;</span></span> -<span class="intra"><span lang="see" class="top">gāʹnioʼ</span> <span lang="en" class="bottom">as soon as</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñdyĕñnoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">did she her task complete</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">sayoñtʻhēnaⁿgeʻʹdād-khoʻ,</span> <span lang="en" class="bottom">again she her pack bore by the forehead band-and</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">sayoⁿʻdĕñʹdĭʼ.</span> <span lang="en" class="bottom">again she started.</span></span> -<span class="intra"><span lang="see" class="top">Dăʼaonisʻhēʼʹoñʼ</span> <span lang="en" class="bottom">Not a long while</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hoñsayēʹyoⁿʼ</span> <span lang="en" class="bottom">again she returned home</span></span> -<span class="pageNum" id="pb785">[<a href="#pb785">785</a>]</span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tganyōʹdāeʼ,</span> <span lang="en" class="bottom">there it lake (is),</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">sāoñwāʹyēt.</span> <span lang="en" class="bottom">again she him awoke.</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">īʹdjeʻ,”</span> <span lang="en" class="bottom">do thou awake,”</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ.</span> <span lang="en" class="bottom">did she it say.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ,</span> <span lang="en" class="bottom">verily,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">oʼyoʹnisʻheʻt</span> <span lang="en" class="bottom">it was a long while</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wāāʹyeʻ.</span> <span lang="en" class="bottom">did he awake.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Gănioʼʹ</span> <span lang="en" class="bottom">As soon as</span></span> -<span class="intra"><span lang="see" class="top">wāāʹyeʻ</span> <span lang="en" class="bottom">did he awake</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then),</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʻ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Gwēʹ,</span> <span lang="en" class="bottom">Say,</span></span> -<span class="intra"><span lang="see" class="top">cyĕñdēʹi-gĕⁿʻʹ</span> <span lang="en" class="bottom">dost thou it know dost thou</span></span> -<span class="intra"><span lang="see" class="top">neʹkhoʻ?”</span> <span lang="en" class="bottom">here (this place?)”</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhatgăʻʹdoⁿ</span> <span lang="en" class="bottom">did he look around</span></span> -<span class="intra"><span lang="see" class="top">yāʹeʼ</span> <span lang="en" class="bottom">first</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Gyĕñdēʹi</span> <span lang="en" class="bottom">“I it know</span></span> -<span class="intra"><span lang="see" class="top">neʹʼhoʻ.</span> <span lang="en" class="bottom">indeed.</span></span> -<span class="intra"><span lang="see" class="top">Neʹkhoʻ</span> <span lang="en" class="bottom">Here</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">deyagniʼskodanisʹtʻhăʼ</span> <span lang="en" class="bottom">he-I-it to cure (meat) use</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">haknoʼʹsĕⁿ.”</span> <span lang="en" class="bottom">my uncle.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">“Niyoʻʹ,”</span> <span lang="en" class="bottom">“So be it,”</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">sgoñiʻsāʹgĕⁿʻ.</span> <span lang="en" class="bottom">again I thee search for thee.</span></span> -<span class="intra"><span lang="see" class="top">ʼĂʻʹsoⁿ-khoʻ</span> <span lang="en" class="bottom">yet-and</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿcyeʹäʼ</span> <span lang="en" class="bottom">so will thou it do</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿsegāʹnäʼk</span> <span lang="en" class="bottom">wilt thou keep looking at</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e62383" title="Source: dekhōʹgĕñ">dekhōʹgĕñʻ</span>.”</span> <span lang="en" class="bottom">between my thighs.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again,</span></span> -<span class="intra"><span lang="see" class="top">waoñwāiʻsāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she him search, for him,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e62435" title="Source: neʻʻ">neʻʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoⁿʼʹĕñgeʻ.</span> <span lang="en" class="bottom">his head on.</span></span> -<span class="intra"><span lang="see" class="top">Dăʼdjiăʻʹsʻhoñ</span> <span lang="en" class="bottom">Soon-just</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">waōʹdăʼ,</span> <span lang="en" class="bottom">did he fall asleep,</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">sayewăʻhăʹcyoñʼ,</span> <span lang="en" class="bottom">again she it wraps up repeatedly,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">āʹeʼ</span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">sayoñtgeʻʹdād</span> <span lang="en" class="bottom">again she her pack bore by the forehead-band</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">goyäʹgoñ</span> <span lang="en" class="bottom">her pouch in</span></span> -<span class="intra"><span lang="see" class="top">hăʼʹnonʻ</span> <span lang="en" class="bottom">he is contained.</span></span> -<span class="intra"><span lang="see" class="top">(hăʼʹnont).</span> <span class="bottom"> </span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">sayoⁿʻdĕñʹdĭʼ.</span> <span lang="en" class="bottom">again she started.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnēⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e62608" title="Source: oʹněⁿʻ">oʹnĕⁿʻ</span></span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">hoñsayēʹyoⁿʼ</span> <span lang="en" class="bottom">there again she arrived</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">dwĕñniʼʹdyoⁿʼ</span> <span lang="en" class="bottom">there they (<i>fem.</i>) dwell</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dewäⁿnondäⁿʹnondeʼ</span> <span lang="en" class="bottom">they are sisters one with another</span></span> -<span class="intra"><span lang="see" class="top">goñdinoʼʹĕⁿ-khoʻ,</span> <span lang="en" class="bottom">their mother-and,</span></span> -<span class="intra"><span lang="see" class="top">oʼwăⁿnondyĕñgwăʹsʻhoñ</span> <span lang="en" class="bottom">did they (<i>fem.</i>) become surprised</span></span> -<span class="intra"><span lang="see" class="top">dondayēʹyoⁿʼ</span> <span lang="en" class="bottom">thence she entered (in lodge)</span></span> -<span class="intra"><span lang="see" class="top">sgainodăʹdieʼ.</span> <span lang="en" class="bottom">again she as a pack returns.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ganesdäʼʹgeʻ</span> <span lang="en" class="bottom">it-floor-on</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñtʻheʹnondĭʼ</span> <span lang="en" class="bottom">did she her pack cast</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Neʼʹhoʻ</span> <span lang="en" class="bottom">“There</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">gayäʹgoñ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e62767" title="Source: it-pouch-inhe">it-pouch-in-he</span></span></span> -<span class="intra"><span lang="see" class="top">hăʼʹnonʻ (hăʼʹnoñt)</span> <span lang="en" class="bottom">contained (is)</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ.</span> <span lang="en" class="bottom">“Two Feathers Together.”</span></span> -<span class="intra"><span lang="see" class="top">Hauʼʹ</span> <span lang="en" class="bottom">Come,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">seswăʼnoⁿʻdăʻʹgoʻ</span> <span lang="en" class="bottom">do you him loose from his container</span></span> -<span class="intra"><span lang="see" class="top">ogondăʹdieʼ.”</span> <span lang="en" class="bottom">at once.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gonoʼʹĕⁿ</span> <span lang="en" class="bottom">her mother</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ</span> <span lang="en" class="bottom">did she it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">dayesʹnyeʼt,</span> <span lang="en" class="bottom">she answered,</span></span> -<span class="intra"><span lang="see" class="top">“Niyāʹwĕⁿʻ</span> <span lang="en" class="bottom">“I am thankful</span></span> -<span class="intra"><span lang="see" class="top">giyĕⁿʼʹ.</span> <span lang="en" class="bottom">my child.</span></span> -<span class="intra"><span lang="see" class="top">Oʼgāiʻwăyeʹiʻ</span> <span lang="en" class="bottom">It is fulfilled</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">soʼʹdjĭʹ</span> <span lang="en" class="bottom">so much</span></span> -<span class="pageNum" id="pb786">[<a href="#pb786">786</a>]</span> -<span class="intra"><span lang="see" class="top">goñyăʼdāāʼs.”</span> <span lang="en" class="bottom">I thee depend on.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">yoñʹdoⁿ,</span> <span lang="en" class="bottom">she kept saying,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">agnĕʹhoñs,</span> <span lang="en" class="bottom">my son-in-law,</span></span> -<span class="intra"><span lang="see" class="top">īʹdjeʻ.”</span> <span lang="en" class="bottom">do thou awake.”</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very</span></span> -<span class="intra"><span lang="see" class="top">oʼyoʹnisʹʻheʼt</span> <span lang="en" class="bottom">did it last long</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waāʹyeʻ</span> <span lang="en" class="bottom">did he awake</span></span> -<span class="intra"><span lang="see" class="top">waātʹgĕⁿʻ-khoʻ,</span> <span lang="en" class="bottom">did he arise-and,</span></span> -<span class="intra"><span lang="see" class="top">hōʹgwā-khoʻ</span> <span lang="en" class="bottom">aside-and</span></span> -<span class="intra"><span lang="see" class="top">waāʹdyĕñʼ.</span> <span lang="en" class="bottom">did he himself seat.</span></span> -<span class="intra"><span lang="see" class="top">Waādyĕñgwăʻdjĭʻʹsʻhoñ</span> <span lang="en" class="bottom">He surprised was-just</span></span> -<span class="intra"><span lang="see" class="top">agwasʹ</span> <span lang="en" class="bottom">very (much)</span></span> -<span class="intra"><span lang="see" class="top">wadiksăʼgōwāʹsʻhoñ</span> <span lang="en" class="bottom">they (<i>fem.</i>) are fine looking just</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿsʹgoñ</span> <span lang="en" class="bottom">it-lodge-in</span></span> -<span class="intra"><span lang="see" class="top">wäⁿniʼdioⁿʼ (wäⁿniʼʹdjoⁿʼ)</span> <span lang="en" class="bottom">they (<i>fem.</i>) abide</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">godinoʼʹĕⁿ.</span> <span lang="en" class="bottom">their mother.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼoʼʹgäʻ</span> <span lang="en" class="bottom">it evening became</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">waayĕñʼʹtʻhoñʼ</span> <span lang="en" class="bottom">did he her lie with</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">“Two Feathers Together”</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hoñwĕⁿnoñkhōnʹnoⁿʼ.</span> <span lang="en" class="bottom">she-him to fetch did go.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼoʹhĕñʼt</span> <span lang="en" class="bottom">did it day become</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ</span> <span lang="en" class="bottom">did she it say</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">nēʹyōʼ</span> <span lang="en" class="bottom">the wife</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gosʹtʻhoⁿ,</span> <span lang="en" class="bottom">she youngest is,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">oʼdyoñkhiyăʼdăʹgwĕⁿʼ</span> <span lang="en" class="bottom">did she us body take from</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">näⁿʹgäⁿ</span> <span lang="en" class="bottom">this, is</span></span> -<span class="intra"><span lang="see" class="top">wēʹĕⁿ</span> <span lang="en" class="bottom">far away</span></span> -<span class="intra"><span lang="see" class="top">dwadinaⁿʹgeʼ.</span> <span lang="en" class="bottom">they (<i>fem.</i>) dwell.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there (thus)</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñwaⁿdīʹyeʼ.</span> <span lang="en" class="bottom">did she them do unto.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿskheʻnoⁿkʹhăʼ.</span> <span lang="en" class="bottom">will I-him fetch.</span></span> -<span class="intra"><span lang="see" class="top">Isʹ</span> <span lang="en" class="bottom">You</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿdjadīʹāk</span> <span lang="en" class="bottom">two will you be</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ,”</span> <span lang="en" class="bottom">he, old man,”</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ.”</span> <span lang="en" class="bottom">his uncle.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">waasdāʹĕñʼ</span> <span lang="en" class="bottom">did he weep</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ</span> <span lang="en" class="bottom">he, old man</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">gayoñʹnĭʻ</span> <span lang="en" class="bottom">it it makes,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deʼonoⁿʹdoⁿʼ</span> <span lang="en" class="bottom">not he it knows</span></span> -<span class="intra"><span lang="see" class="top">gaäⁿgwăʹsʻhoñ</span> <span lang="en" class="bottom">where-just</span></span> -<span class="intra"><span lang="see" class="top">nīʹeʼs</span> <span lang="en" class="bottom">there he goes to and fro</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwâⁿʹdĕⁿʼ,</span> <span lang="en" class="bottom">his nephew,</span></span> -<span class="intra"><span lang="see" class="top">dyawĕⁿʼʹoⁿ</span> <span lang="en" class="bottom">continually</span></span> -<span class="intra"><span lang="see" class="top">hāʹdoⁿ,</span> <span lang="en" class="bottom">he it keeps saying,</span></span> -<span class="intra"><span lang="see" class="top">“Hāʹgīʻ,</span> <span lang="en" class="bottom">“Alas,</span></span> -<span class="intra"><span lang="see" class="top">hāʹgĭʻ,</span> <span lang="en" class="bottom">alas,</span></span> -<span class="intra"><span lang="see" class="top">hāʹgīʻ,</span> <span lang="en" class="bottom">alas,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹ;</span> <span lang="en" class="bottom">of course,</span></span> -<span class="intra"><span lang="see" class="top">wăsʹʻhĕⁿ</span> <span lang="en" class="bottom">ten</span></span> -<span class="intra"><span lang="see" class="top">niyosʹʻhägeʻ</span> <span lang="en" class="bottom">so many it-years number</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿgadăʻdăgwăʻʹdĕⁿʼ.</span> <span lang="en" class="bottom">will I it give up.</span></span> -<span class="intra"><span lang="see" class="top">Hāʹgīʻ,</span> <span lang="en" class="bottom">Alas,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹ.”</span> <span lang="en" class="bottom">of course.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gosʹtʻhoⁿ</span> <span lang="en" class="bottom">she youngest one (is)</span></span> -<span class="intra"><span lang="see" class="top">wăʼoⁿʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">did she start</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ-khoʻ,</span> <span lang="en" class="bottom">did she it-say-and,</span></span> -<span class="intra"><span lang="see" class="top">“Ĕⁿsʻhēʹnoⁿkhăʼ</span> <span lang="en" class="bottom">“Will I him to fetch go</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ.”</span> <span lang="en" class="bottom">now.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">deniʼʹdyoⁿʼ</span> <span lang="en" class="bottom">two they abide</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dyeʹgōwănĕⁿ</span> <span lang="en" class="bottom">she, elder one, (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e63844" title="Source: neʻ">neʻʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">“Two Feathers Together”</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ.</span> <span lang="en" class="bottom">his uncle.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dăʼonisʹʻhēʼoñʼ</span> <span lang="en" class="bottom">Not long after</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wăʼēʹyoⁿʼ</span> <span lang="en" class="bottom">did she arrive</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tgäʹit</span> <span lang="en" class="bottom">there it-tree stands</span></span> -<span class="pageNum" id="pb787">[<a href="#pb787">787</a>]</span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hadoäsʹtʻhăʼ</span> <span lang="en" class="bottom">he it to hunt uses</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djoʼäʹgăʼ.</span> <span lang="en" class="bottom">raccoon.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">oʼdyoñtgăʻʹdoⁿ</span> <span lang="en" class="bottom">did she look around</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼēʼgĕⁿʼ</span> <span lang="en" class="bottom">did she it see</span></span> -<span class="intra"><span lang="see" class="top">tʻhigĕⁿdjīʹwĕⁿʻ</span> <span lang="en" class="bottom">it is very plain</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">tcagawēʹnoñ</span> <span lang="en" class="bottom">again she went</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">heoñwaⁿʹâⁿ</span> <span lang="en" class="bottom">hence she him carried</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ.</span> <span lang="en" class="bottom">“Two Feathers Together.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">wăʼoⁿʻdĕñʹdĭʼ.</span> <span lang="en" class="bottom">did she start.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e64062" title="Source: aʹeʼ">āʹeʼ</span></span> <span lang="en" class="bottom">again</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñdĕñnōʹdĕⁿʼ,</span> <span lang="en" class="bottom">did she sing (exert her orenda),</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say</span></span> -<span class="intra"><span lang="see" class="top">gaĕñnăʹgoñ,</span> <span lang="en" class="bottom">it song-in,</span></span> -<span class="intra"><span lang="see" class="top">“Hăʻʹ-ho-wi,</span> <span lang="en" class="bottom">“Hăʻʹ-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hăʻʹ-ho-wi,</span> <span lang="en" class="bottom">hăʻʹ-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hăʻʹ-ho-wi,</span> <span lang="en" class="bottom">hăʻʹ-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʻheyăʼdiʻʹsăkheʼ,</span> <span lang="en" class="bottom">thither I him to seek go,</span></span> -<span class="intra"><span lang="see" class="top">hăʻʹ-ho-wi,</span> <span lang="en" class="bottom">hăʻʹ-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hăʻʹ-ho-wi,</span> <span lang="en" class="bottom">hăʻʹ-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ-geʻ,</span> <span lang="en" class="bottom">“Two Feathers”-at,</span></span> -<span class="intra"><span lang="see" class="top">hăʻʹ-ho-wi,</span> <span lang="en" class="bottom">hăʻʹ-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hăʻʹ-ho-wi,</span> <span lang="en" class="bottom">hăʻʹ-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">hăʻʹ-ho-wi,</span> <span lang="en" class="bottom">hăʻʹ-ho-wi,</span></span> -<span class="intra"><span lang="see" class="top">wăʻheyăʼdiʹsăkheʼ,</span> <span lang="en" class="bottom">thither I him to seek go,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Hatʻhonʹdās,</span> <span lang="en" class="bottom">He, the Listener,</span></span> -<span class="intra"><span lang="see" class="top">ēʼ-ĕⁿ-hĕⁿ.”</span> <span lang="en" class="bottom">ĕʼ-ĕⁿ-hĕⁿ.”</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">Thus (There)</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ,</span> <span lang="en" class="bottom">verily,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">niyoʼdäⁿʹaⁿdieʼ.</span> <span lang="en" class="bottom">so it continued on the way.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now (then)</span></span> -<span class="intra"><span lang="see" class="top">wăʼēʹyoⁿʼ</span> <span lang="en" class="bottom">did she arrive there</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">niwadinaⁿʹgeʼ</span> <span lang="en" class="bottom">there they (<i>fem.</i>) abide</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gēʹiʻ</span> <span lang="en" class="bottom">four</span></span> -<span class="intra"><span lang="see" class="top">nigonʹdi</span> <span lang="en" class="bottom">so many they are</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">wänoñʹgweʻ</span> <span lang="en" class="bottom">they women (are)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dewäⁿʹnondäⁿʹnondēʼ</span> <span lang="en" class="bottom">they sisters, one to another, are,</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e64381" title="Source: neʻ">neʻʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">godinoʼʹäⁿ,</span> <span lang="en" class="bottom">their (<i>fem.</i>) mother,</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">wäⁿnondyăʼdātʹgoⁿʼs,</span> <span lang="en" class="bottom">they (<i>fem.</i>) are sorcerers,</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñdyĕñʹgwă</span> <span lang="en" class="bottom">did she become surprised</span></span> -<span class="intra"><span lang="see" class="top">sīʹ</span> <span lang="en" class="bottom">yonder</span></span> -<span class="intra"><span lang="see" class="top">tganoⁿʹsot.</span> <span lang="en" class="bottom">there it lodge stands.</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly just</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oʼdyēʹdăʼt.</span> <span lang="en" class="bottom">did she stand.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">moreover</span></span> -<span class="intra"><span lang="see" class="top">wăʼondauⁿʻdīʹyos</span> <span lang="en" class="bottom">did she listen intently</span></span> -<span class="intra"><span lang="see" class="top">khoʻʹ</span> <span lang="en" class="bottom">and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʼdyontgăʻʹdoⁿ</span> <span lang="en" class="bottom">did she look around</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">tganoⁿʹsot.</span> <span lang="en" class="bottom">there it lodge stands</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly-just</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">gotʻhonʹdeʼ</span> <span lang="en" class="bottom">she it heard</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">tʻhăsĕⁿʹtwăs</span> <span lang="en" class="bottom">there he weeping was</span></span> -<span class="intra"><span lang="see" class="top">oʼwoñwäⁿnayĕñʹdēʼ</span> <span lang="en" class="bottom">did she his voice recognize</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">nēʹyōʼ.</span> <span lang="en" class="bottom">her spouse.</span></span> -<span class="intra"><span lang="see" class="top">Ogondăʹdieʼ</span> <span lang="en" class="bottom">Immediately</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wăʼedākʹheʼ.</span> <span lang="en" class="bottom">did she running go.</span></span> -<span class="intra"><span lang="see" class="top">Wăʼēʹyoⁿʼ</span> <span lang="en" class="bottom">There she arrived</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿsăkʹdăʼ</span> <span lang="en" class="bottom">it-lodge-beside</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">deyoʻhagwĕñdeʹnioⁿ,</span> <span lang="en" class="bottom">it crevice opens many<span class="corr" title="Not in source">,</span></span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ,</span> <span lang="en" class="bottom">there,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñtgăʻʹtʻhoʼ.</span> <span lang="en" class="bottom">did she look.</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʻʹ-se</span> <span lang="en" class="bottom">Suddenly</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oñʹgyeʻ</span> <span lang="en" class="bottom">indoors</span></span> -<span class="intra"><span lang="see" class="top">ītʹʻhāt</span> <span lang="en" class="bottom">there he stood</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">“Two Feathers Together”</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">goñwayăʼʹdōt</span> <span lang="en" class="bottom">they (<i>fem.</i>) him stood</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deoʻsĕⁿʹtwĕⁿ.</span> <span lang="en" class="bottom">he weeping was.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʼʹhoʻ</span> <span lang="en" class="bottom">There</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñtgǎʻʹtʻhoʼ</span> <span lang="en" class="bottom">did she see</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">deyoʻhagwĕñʹdeʼ</span> <span lang="en" class="bottom">it-crevice opens</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">wăʼēʹgĕⁿʼ</span> <span lang="en" class="bottom">did she it see</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">nīʹyot.</span> <span lang="en" class="bottom">so it was.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">godinoʼʹĕⁿ</span> <span lang="en" class="bottom">their mother</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">sĕⁿʹ</span> <span lang="en" class="bottom">three</span></span> -<span class="pageNum" id="pb788">[<a href="#pb788">788</a>]</span> -<span class="intra"><span lang="see" class="top">năʼdewäⁿnondäⁿʹnondeʼ</span> <span lang="en" class="bottom">so many they are sisters</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">īʹyet</span> <span lang="en" class="bottom">she stood</span></span> -<span class="intra"><span lang="see" class="top">găʼăsʹhäʼ</span> <span lang="en" class="bottom">it-basket</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">yēʹāʼ.</span> <span lang="en" class="bottom">she it held.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">dondayagoʼgonʹdăgoʼ</span> <span lang="en" class="bottom">thence she brand took out of the fire</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">găhăsʹʻhäʼ</span> <span lang="en" class="bottom">it-brand</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ,</span> <span lang="en" class="bottom">usually,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñʹgăʼt</span> <span lang="en" class="bottom">did she it touch</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hāʻnoⁿʻʹdăkʼăʻ</span> <span lang="en" class="bottom">his arm-pit</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">gaioñʹnĭʻ</span> <span lang="en" class="bottom">it it makes</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhăsĕⁿʹtʻhoʼ</span> <span lang="en" class="bottom">did he weep</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">otkoʼʹäʼ</span> <span lang="en" class="bottom">it wampum</span></span> -<span class="intra"><span lang="see" class="top">daāgăʻsäit.</span> <span lang="en" class="bottom">thence he tears shed.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹhoʻ,</span> <span lang="en" class="bottom">There,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">gatgoñwăʼdădĕⁿʻʹdāʼ</span> <span lang="en" class="bottom">one buckskin spread (has)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼgageonʹdăʼt</span> <span lang="en" class="bottom">did it in heap fall</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">otgoñwăʼdăʼʹgeʻ.</span> <span lang="en" class="bottom">it buckskin on.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">yegĕⁿʹdjĭ</span> <span lang="en" class="bottom">she, old woman</span></span> -<span class="intra"><span lang="see" class="top">goʼăsʹʻhägoñ</span> <span lang="en" class="bottom">her basket-in</span></span> -<span class="intra"><span lang="see" class="top">wăʼagonʹdäʻ</span> <span lang="en" class="bottom">did she it place</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">otkoʼʹäʼ.</span> <span lang="en" class="bottom">it-wampum.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Deyegāʹnēʼ</span> <span lang="en" class="bottom">She it looked at</span></span> -<span class="intra"><span lang="see" class="top">nēʹyōʼ</span> <span lang="en" class="bottom">her spouse</span></span> -<span class="intra"><span lang="see" class="top">neʼhoʻʹsʻhoñ</span> <span lang="en" class="bottom">there-just</span></span> -<span class="intra"><span lang="see" class="top">heyoʼʹdĕñ</span> <span lang="en" class="bottom">so it was</span></span> -<span class="intra"><span lang="see" class="top">awĕñdoñʹnyăʼt</span> <span lang="en" class="bottom">it discouraging</span></span> -<span class="intra"><span lang="see" class="top">ĕñʼʹ;</span> <span lang="en" class="bottom">I think;</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">hwăʼēʹyoⁿʼ</span> <span lang="en" class="bottom">thither she entered</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿʹsăkoñ</span> <span lang="en" class="bottom">it lodge-in</span></span> -<span class="intra"><span lang="see" class="top">tchi-yedākʹheʼsʻhoñ</span> <span lang="en" class="bottom">while she running went just</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñwayeʹnañʼ</span> <span lang="en" class="bottom">did she him seize</span></span> -<span class="intra"><span lang="see" class="top">djokʹ</span> <span lang="en" class="bottom">at once</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">doñdaoñwayăʼditʹgĕⁿʻ</span> <span lang="en" class="bottom">thence she him brought</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿʹsăkoñ.</span> <span lang="en" class="bottom">it lodge-in.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">ganioʼʹsʻhoñ</span> <span lang="en" class="bottom">as soon as-just</span></span> -<span class="intra"><span lang="see" class="top">doñdāīyāʹgĕⁿʼt</span> <span lang="en" class="bottom">thence they two came out</span></span> -<span class="intra"><span lang="see" class="top">oʼdyagōʹēt,</span> <span lang="en" class="bottom">did she shout,</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">gāʹoʼ</span> <span lang="en" class="bottom">hither</span></span> -<span class="intra"><span lang="see" class="top">dondāʹswēt</span> <span lang="en" class="bottom">thence do you come</span></span> -<span class="intra"><span lang="see" class="top">swadjīʹnaⁿ</span> <span lang="en" class="bottom">you, brave ones</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">my</span></span> -<span class="intra"><span lang="see" class="top">agadäʼswăʻʹdoⁿ,</span> <span lang="en" class="bottom">guardian spirits,</span></span> -<span class="intra"><span lang="see" class="top">Isʹ</span> <span lang="en" class="bottom">You</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">djotʻhoñwandoⁿ,”</span> <span lang="en" class="bottom">humming-birds,”</span></span> -<span class="intra"><span lang="see" class="top">ganioʼʹ</span> <span lang="en" class="bottom">as soon as</span></span> -<span class="intra"><span lang="see" class="top">wăʼoñdwĕñnoʼkʹdĕⁿʼ</span> <span lang="en" class="bottom">did her voice die out</span></span> -<span class="intra"><span lang="see" class="top">dāʹ</span> <span lang="en" class="bottom">so</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʼtʻhiĕⁿʻʹdād</span> <span lang="en" class="bottom">did they two run</span></span> -<span class="intra"><span lang="see" class="top">oʼdyoñtʻhwădāʹseʼ</span> <span lang="en" class="bottom">did they it circled</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿʹsot</span> <span lang="en" class="bottom">it lodge stands</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ-khoʻ</span> <span lang="en" class="bottom">that-and</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Deʼsoñʹgaʼ</span> <span lang="en" class="bottom">“Not any one</span></span> -<span class="intra"><span lang="see" class="top">tʻhayeyāʹgĕⁿʼt</span> <span lang="en" class="bottom">shall one escape</span></span> -<span class="intra"><span lang="see" class="top">sīʹgwā</span> <span lang="en" class="bottom">more</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">niyagotʹgoⁿʼ,</span> <span lang="en" class="bottom">so one is a sorcerer,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹkhoʻ</span> <span lang="en" class="bottom">that and</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e65575" title="Source: neʼ">neʼʹ</span></span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">dĕⁿganĕñyoñʹdĕⁿʼ</span> <span lang="en" class="bottom">will it red-hot</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">naⁿʼgoñʹgwā</span> <span lang="en" class="bottom">under-side</span></span> -<span class="intra"><span lang="see" class="top">heʼtgĕñʹgwā-khoʻ.</span> <span lang="en" class="bottom">upper-side-and.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">djāʹgoⁿ</span> <span lang="en" class="bottom">take <span class="corr" id="xd30e65623" title="Source: conrage">courage</span></span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">agadäʼswăʻʹdoⁿ.</span> <span lang="en" class="bottom">my guardian spirits.</span></span> -<span class="intra"><span lang="see" class="top">Hauʼʹ,</span> <span lang="en" class="bottom">Come,</span></span> -<span class="intra"><span lang="see" class="top">djāʹgoⁿ</span> <span lang="en" class="bottom">take courage</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e65657" title="Source: diq">diqʹ</span>.”</span> <span lang="en" class="bottom">too.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Djokʹ</span> <span lang="en" class="bottom">At once,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʼwadīʹyoⁿʼ</span> <span lang="en" class="bottom">did they arrive</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">godäʼswăʻʹdoⁿ,</span> <span lang="en" class="bottom">her guardian spirits,</span></span> -<span class="intra"><span lang="see" class="top">“<span class="corr" id="xd30e65703" title="Source: dauñʹ">dauñʻʹ</span>,”</span> <span lang="en" class="bottom">“<span class="corr" id="xd30e65709" title="Source: dauñ">dauñʻʹ</span>,”</span></span> -<span class="intra"><span lang="see" class="top">oʹdoⁿ</span> <span lang="en" class="bottom">it sounds</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">odiyoʼʹdeʼ.</span> <span lang="en" class="bottom">they are at work.</span></span> -<span class="intra"><span lang="see" class="top">Dyĕñgwăʹsʻhoñ</span> <span lang="en" class="bottom">Suddenly-just</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʼdyoʼdoⁿʻʹgwăk</span> <span lang="en" class="bottom">did it burst into flames</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">ganoⁿʹsot.</span> <span lang="en" class="bottom">it lodge stands.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñʹgyeʻ</span> <span lang="en" class="bottom">indoors</span></span> -<span class="intra"><span lang="see" class="top">dewĕñnoⁿʻsĕñʹtwăʻsoⁿ</span> <span lang="en" class="bottom">they (<i>fem.</i>) were weeping severally</span></span> -<span class="intra"><span lang="see" class="top">wäⁿnondatʻhāwăkʹsʻhoⁿʼoⁿ,</span> <span lang="en" class="bottom">they, mothers-daughters,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">skĕñnoⁿʼoñʹsʻhoñ</span> <span lang="en" class="bottom">slowly-just</span></span> -<span class="intra"><span lang="see" class="top">oʼgāiʻsdaʹgēēʼ,</span> <span lang="en" class="bottom">did it sound die out,</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oʼgāiʻwăʻʹdoⁿʼ.</span> <span lang="en" class="bottom">did it become destroyed.</span></span> -<span class="pageNum" id="pb789">[<a href="#pb789">789</a>]</span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿdjidyăʻdĕñʹdĭʼ</span> <span lang="en" class="bottom">will thou-I depart homeward too</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿdjidʹneʼ</span> <span lang="en" class="bottom">thither will thou I go<span class="corr" id="xd30e65917" title="Source: .">,</span></span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">dyoñgwanoⁿʹsot.”</span> <span lang="en" class="bottom">our lodge stands.”</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ,</span> <span lang="en" class="bottom">Now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">wayăʻdĕñʹdĭʼ.</span> <span lang="en" class="bottom">did they two start.</span></span> -<span class="intra"><span lang="see" class="top">Sĕⁿʻʹgeʻ</span> <span lang="en" class="bottom">With difficulty</span></span> -<span class="intra"><span lang="see" class="top">īʹeʼ</span> <span lang="en" class="bottom">he walked</span></span> -<span class="intra"><span lang="see" class="top">soʼʹdjĭʻ</span> <span lang="en" class="bottom">too much</span></span> -<span class="intra"><span lang="see" class="top">oʼgoñwaĕⁿyăʹgĕⁿʼt</span> <span lang="en" class="bottom">did they him torment</span></span> -<span class="intra"><span lang="see" class="top">tchi-haʻnĕⁿʻwăsʹʻhĕⁿʼ</span> <span lang="en" class="bottom">while he abode in his wife’s lodge</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ.</span> <span lang="en" class="bottom">there.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoñsăʻhnīʹyoⁿʼ</span> <span lang="en" class="bottom">thither they two arrived</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">ganyodāʹeʼ.</span> <span lang="en" class="bottom">it lake is.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ</span> <span lang="en" class="bottom">did she it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top"><span class="corr" id="xd30e66059" title="Source: yeksăʼgōwā">yeksăʼʹgōwā</span>,</span> <span lang="en" class="bottom">she maiden,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">gāʹoʼ</span> <span lang="en" class="bottom">thither</span></span> -<span class="intra"><span lang="see" class="top">dāʹset</span> <span lang="en" class="bottom">hither do thou come</span></span> -<span class="intra"><span lang="see" class="top">dagiyăʼdageʹʻhă,</span> <span lang="en" class="bottom">do thou us two aid,</span></span> -<span class="intra"><span lang="see" class="top">īsʹ</span> <span lang="en" class="bottom">thou</span></span> -<span class="intra"><span lang="see" class="top">näⁿʹgäⁿ</span> <span lang="en" class="bottom">this, is</span></span> -<span class="intra"><span lang="see" class="top">sogwăʻdisʹgōwā</span> <span lang="en" class="bottom">blood sucker great</span></span> -<span class="intra"><span lang="see" class="top">syāʹsoⁿ.”</span> <span lang="en" class="bottom">thou art called.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʼʹgwā</span> <span lang="en" class="bottom">That just</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">dyĕñgwăʻʹ-se</span> <span lang="en" class="bottom">suddenly</span></span> -<span class="intra"><span lang="see" class="top">ganyodäʹʻhĕⁿ</span> <span lang="en" class="bottom">it lake-middle</span></span> -<span class="intra"><span lang="see" class="top">dawadoʼʹdaĕñʼ.</span> <span lang="en" class="bottom">thence (it) waves arose.</span></span> -<span class="intra"><span lang="see" class="top">Dăʼdjiăʹsʻhoñ</span> <span lang="en" class="bottom">Soon just</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oʼgāʹyoⁿʼ</span> <span lang="en" class="bottom">did it arrive</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">dēʹʻnit.</span> <span lang="en" class="bottom">they two stood.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Hauʼʹ,</span> <span lang="en" class="bottom">“Come,</span></span> -<span class="intra"><span lang="see" class="top">dagiyăʼʹdăgeʻhă</span> <span lang="en" class="bottom">do thou us two aid</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oñgiʹdĕñstʻheʼt</span> <span lang="en" class="bottom">I poor am made</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">näⁿʹgäⁿ</span> <span lang="en" class="bottom">this, is</span></span> -<span class="intra"><span lang="see" class="top">deyagyaʹdĭʻ</span> <span lang="en" class="bottom">one-I are one</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">“Two Feathers Together”</span></span> -<span class="intra"><span lang="see" class="top">hayāʹsoⁿ,</span> <span lang="en" class="bottom">he is called,</span></span> -<span class="intra"><span lang="see" class="top">hoʻsĕñnăoñʹgăʼt</span> <span lang="en" class="bottom">his name famous (is)</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ.</span> <span lang="en" class="bottom">indeed.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom"><span class="corr" id="xd30e66336" title="Source: two">too</span></span></span> -<span class="intra"><span lang="see" class="top">ĕⁿyagyadäʹdĕⁿʼ.</span> <span lang="en" class="bottom">will we two mount.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">hoʼsadōʹgĕⁿt</span> <span lang="en" class="bottom">hither do thou steer for</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">nidyoñgyăʻdĕñʹdyoñ.”</span> <span lang="en" class="bottom">there we two started from.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">deʼaonisʹʻheʼoⁿ</span> <span lang="en" class="bottom">not long after</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">oʼtgayaʻʹyăʼk.</span> <span lang="en" class="bottom">did it cross over.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">oʼdyoñdĕⁿnoñʹnyoñʼ,</span> <span lang="en" class="bottom">did she thanks give,</span></span> -<span class="intra"><span lang="see" class="top">“Niyāʹwĕⁿ,”</span> <span lang="en" class="bottom">“I am thankful,”</span></span> -<span class="intra"><span lang="see" class="top">wăʼāʹgĕⁿʼ,</span> <span lang="en" class="bottom">did she it say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʼtgonoñʹnyoñʼ</span> <span lang="en" class="bottom">“Thee-I thank</span></span> -<span class="intra"><span lang="see" class="top">oʼsgiyăʼdăgeʹʻhăʼ.</span> <span lang="en" class="bottom">didst thou us two aid.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">tchădādwĕñniʹyoʼ.”</span> <span lang="en" class="bottom">again thou art free.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">deyāʹdĭʻ</span> <span lang="en" class="bottom">they two one (are)</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">oñsāʹneʼ</span> <span lang="en" class="bottom">again they two went</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿʹoñweʻ</span> <span lang="en" class="bottom">there where</span></span> -<span class="intra"><span lang="see" class="top">tʼhoñnăʻdĕñʹdyoñ.</span> <span lang="en" class="bottom">there they started.</span></span> -<span class="intra"><span lang="see" class="top">Doskĕñoⁿʹsʻhoñ</span> <span lang="en" class="bottom">Nearby-just</span></span> -<span class="intra"><span lang="see" class="top">oñsāʹneʼ</span> <span lang="en" class="bottom">again they two were going</span></span> -<span class="intra"><span lang="see" class="top">heʻʹ</span> <span lang="en" class="bottom">where</span></span> -<span class="intra"><span lang="see" class="top">tganoⁿʹsot</span> <span lang="en" class="bottom">there it lodge stands</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hoñnatʻhonʹdeʼ</span> <span lang="en" class="bottom">they it heard</span></span> -<span class="intra"><span lang="see" class="top">tʻhasdaʻʹhăʼ</span> <span lang="en" class="bottom">there he weeps</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ</span> <span lang="en" class="bottom">his uncle</span></span> -<span class="intra"><span lang="see" class="top">hodĕñʹnot-khoʻ,</span> <span lang="en" class="bottom">he sings-and</span></span> -<span class="intra"><span lang="see" class="top">hāʹdoⁿ,</span> <span lang="en" class="bottom">he keeps saying,</span></span> -<span class="intra"><span lang="see" class="top">“Hiwâⁿʹdĕⁿʼ,</span> <span lang="en" class="bottom">“Oh, nephew,</span></span> -<span class="intra"><span lang="see" class="top">hiwâⁿʹdĕⁿʼ<span class="corr" title="Not in source">,</span></span> <span lang="en" class="bottom">oh, nephew,</span></span> -<span class="intra"><span lang="see" class="top">hiwâⁿʹdĕⁿʼ,</span> <span lang="en" class="bottom">oh, nephew,</span></span> -<span class="intra"><span lang="see" class="top">wăsʹʻhĕⁿ</span> <span lang="en" class="bottom">ten</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿyogĕnhâⁿʹgek</span> <span lang="en" class="bottom">will it seasons number</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwagadăʻdăgwăʻʹdĕⁿʼ,</span> <span lang="en" class="bottom">will I it cease,</span></span> -<span class="pageNum" id="pb790">[<a href="#pb790">790</a>]</span> -<span class="intra"><span lang="see" class="top">wăsʹʻhĕⁿ</span> <span lang="en" class="bottom">ten</span></span> -<span class="intra"><span lang="see" class="top">nĕⁿyogĕnhâⁿʹgek</span> <span lang="en" class="bottom">will it seasons number</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿwagadăʻdăgwăʻʹdĕⁿʼ,</span> <span lang="en" class="bottom">will I it cease,</span></span> -<span class="intra"><span lang="see" class="top">hāʹgīʻ,</span> <span lang="en" class="bottom">alas,</span></span> -<span class="intra"><span lang="see" class="top">giʼʹ.”</span> <span lang="en" class="bottom">indeed.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wanīʹyoⁿʼ</span> <span lang="en" class="bottom">they two entered</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hadadedjisdäoñʹtwăs</span> <span lang="en" class="bottom">he himself coals cast on</span></span> -<span class="intra"><span lang="see" class="top">honoĕñʼgĕñʹyat.</span> <span lang="en" class="bottom">his head top of.</span></span> -<span class="intra"><span lang="see" class="top">Daāgawĭsōʹdjĕn</span> <span lang="en" class="bottom">He would dip a paddle-ful</span></span> -<span class="intra"><span lang="see" class="top">gĕⁿsʹ</span> <span lang="en" class="bottom">usually</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">there</span></span> -<span class="intra"><span lang="see" class="top">wäoñtʹʻhoʼ</span> <span lang="en" class="bottom">did he it pour</span></span> -<span class="intra"><span lang="see" class="top">honoʼĕñgĕñʹyat.</span> <span lang="en" class="bottom">his head top of.</span></span> -<span class="intra"><span lang="see" class="top">Oʹnĕⁿʻ</span> <span lang="en" class="bottom">Now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">hohĕⁿʻdjiʼädēʹgĕⁿ</span> <span lang="en" class="bottom">he it scorched has</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">deʼʹdjōʼ</span> <span lang="en" class="bottom">not it is left</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">honoʼʹsĕⁿ.</span> <span lang="en" class="bottom">his uncle.</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">hăʼnigoⁿgwĕⁿʹdāʼ.</span> <span lang="en" class="bottom">his mind was downcast.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Neʼʹgwāʹ</span> <span lang="en" class="bottom">That just</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">saāʹyoⁿʼ</span> <span lang="en" class="bottom">again he returned</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hĕⁿwâⁿdĕⁿʼʹsʻhäʼ</span> <span lang="en" class="bottom">his nephewship</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">wāāʹgĕⁿʼ</span> <span lang="en" class="bottom">did she it say</span></span> -<span class="intra"><span lang="see" class="top">heniyoʼʹdäⁿ.</span> <span lang="en" class="bottom">so it is.</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now</span></span> -<span class="intra"><span lang="see" class="top">sāʹgyoⁿʼ</span> <span lang="en" class="bottom">again I have returned</span></span> -<span class="intra"><span lang="see" class="top">hagnoʼʹsĕⁿ,”</span> <span lang="en" class="bottom">oh, my uncle,”</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ</span> <span lang="en" class="bottom">did she it say</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ.</span> <span lang="en" class="bottom">“Two Feathers Together.”</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">nāʹeʻ</span> <span lang="en" class="bottom">verily</span></span> -<span class="intra"><span lang="see" class="top">dăʼaiⁿniʹʻhĕñʼ</span> <span lang="en" class="bottom">not he it ceased</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hagĕⁿʹdjĭ.</span> <span lang="en" class="bottom">he old man.</span></span> -<span class="intra"><span lang="see" class="top">Agwasʹ</span> <span lang="en" class="bottom">Very</span></span> -<span class="intra"><span lang="see" class="top">gwāʹ</span> <span lang="en" class="bottom">just</span></span> -<span class="intra"><span lang="see" class="top">woōyeʹnâⁿʼ,</span> <span lang="en" class="bottom">did he him seized,</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Oʹnĕⁿʻ</span> <span lang="en" class="bottom">“Now</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">sāʹgyoⁿʼ</span> <span lang="en" class="bottom">again I have returned</span></span> -<span class="intra"><span lang="see" class="top">hagnoʼʹsĕⁿ.</span> <span lang="en" class="bottom">oh, my uncle.</span></span> -<span class="intra"><span lang="see" class="top">Iʼʹ</span> <span lang="en" class="bottom">I</span></span> -<span class="intra"><span lang="see" class="top">niʹgĕⁿʼ</span> <span lang="en" class="bottom">so it is,</span></span> -<span class="intra"><span lang="see" class="top">sāʹgyoⁿʼ</span> <span lang="en" class="bottom">again I have returned</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">“Two Feathers Together.”</span></span> -<span class="intra"><span lang="see" class="top">gyāʹsoⁿ.”</span> <span lang="en" class="bottom">I am called.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ,</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">giʼʹoⁿʻ,</span> <span lang="en" class="bottom">it is said,</span></span> -<span class="intra"><span lang="see" class="top">saoyĕñʹdeʼ</span> <span lang="en" class="bottom">again he him knew</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">hauñwâⁿʹdĕⁿʼ</span> <span lang="en" class="bottom">his nephew</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿ,</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">waiʹĕñʼ,</span> <span lang="en" class="bottom">did he it say,</span></span> -<span class="intra"><span lang="see" class="top">“Wuʼʹ,</span> <span lang="en" class="bottom">“Wuʼʹ,</span></span> -<span class="intra"><span lang="see" class="top">Īsʹ</span> <span lang="en" class="bottom">Thou</span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">giʼʹ.</span> <span lang="en" class="bottom">indeed.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">niyāʹwĕⁿ</span> <span lang="en" class="bottom">I am thankful</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">săʹcyoⁿʼ.</span> <span lang="en" class="bottom">again thou hast returned.</span></span> -<span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">diqʹ</span> <span lang="en" class="bottom">too</span></span> -<span class="intra"><span lang="see" class="top">sĕñnoⁿʹ-sʻhoñ</span> <span lang="en" class="bottom">thou do not-just</span></span> -<span class="intra"><span lang="see" class="top">oyăʼʹdjĭ</span> <span lang="en" class="bottom">other place</span></span> -<span class="intra"><span lang="see" class="top">hăⁿtcʹheʼ.</span> <span lang="en" class="bottom">hence wilt thou go.</span></span> -<span class="intra"><span lang="see" class="top">Ĕⁿdwĕñʼdyoñʹdăʼk-sʻhoñ.</span> <span lang="en" class="bottom">Will we remain-just.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹsʻhoñ</span> <span lang="en" class="bottom">That-only</span></span> -<span class="intra"><span lang="see" class="top">doskĕñoⁿʻʹsʻhoñ</span> <span lang="en" class="bottom">nearby-only</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿsadowäsʹʻhek.</span> <span lang="en" class="bottom">wilt thou to hunt use.</span></span> -<span class="intra"><span lang="see" class="top">Neʼʹ</span> <span lang="en" class="bottom">That</span></span> -<span class="intra"><span lang="see" class="top">waiʻʹ</span> <span lang="en" class="bottom">truly</span></span> -<span class="intra"><span lang="see" class="top">gaioñʻniʻ</span> <span lang="en" class="bottom">it it makes</span></span> -<span class="intra"><span lang="see" class="top">oʹnĕⁿʻ</span> <span lang="en" class="bottom">now</span></span> -<span class="intra"><span lang="see" class="top">tʻhoʹhă</span> <span lang="en" class="bottom">almost</span></span> -<span class="intra"><span lang="see" class="top">ĕⁿyoñdeʼʹdoñʼ</span> <span lang="en" class="bottom">will she give birth</span></span> -<span class="intra"><span lang="see" class="top">neʻʹhoʻ,</span> <span lang="en" class="bottom">in fact,</span></span> -<span class="intra"><span lang="see" class="top">huiʹgĕñ</span> <span lang="en" class="bottom">that is</span></span> -<span class="intra"><span lang="see" class="top">dōʹgĕⁿs</span> <span lang="en" class="bottom">certain</span></span> -<span class="intra"><span lang="see" class="top">yeneʹoⁿ</span> <span lang="en" class="bottom">she is <i>enciente</i></span></span> -<span class="intra"><span lang="see" class="top">neʼʹ</span> <span lang="en" class="bottom">that</span></span> -<span class="intra"><span lang="see" class="top">yegowāʹnĕñ.”</span> <span lang="en" class="bottom">she, elder one.”</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">thus (there)</span></span> -<span class="intra"><span lang="see" class="top">niyawĕⁿʼʹoⁿ</span> <span lang="en" class="bottom">so it came to pass</span></span> -<span class="intra"><span lang="see" class="top">neʻʹ</span> <span lang="en" class="bottom">the</span></span> -<span class="intra"><span lang="see" class="top">Dooäʼdanēʹgĕⁿʼ</span> <span lang="en" class="bottom">“Two Feathers”</span></span> -<span class="intra"><span lang="see" class="top">hoiʻwăʼʹgeʻ.</span> <span lang="en" class="bottom">his story.</span></span> -</p> -<p><span class="intra"><span lang="see" class="top">Dāʹ</span> <span lang="en" class="bottom">So</span></span> -<span class="intra"><span lang="see" class="top">neʼʹhoʻ</span> <span lang="en" class="bottom">(thus) there</span></span> -<span class="intra"><span lang="see" class="top">nigagāʹis.</span> <span lang="en" class="bottom">so it story long (is).</span></span> -<span class="pageNum" id="pb791">[<a href="#pb791">791</a>]</span></p> -</div> -</div> -</div> -</div> -</div> -</div> -<div class="back"> -<div class="div1 notes"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">NOTES</h2> -</div> -<div class="divBody"> -<p id="n1" class="first"><span class="endNoteNum"><a href="#n1src">1.</a></span> Son of the Whirlwind. This “Son” married a daughter of man, showing the belief that -the sons of the gods marry the daughters of men. The Being represents the evil side -of the Whirlwind, while Sʻhagodiyowe represents the beneficent side. -</p> -<p id="n2"><span class="endNoteNum"><a href="#n2src">2.</a></span> An exclamation of contempt. -</p> -<p id="n3"><span class="endNoteNum"><a href="#n3src">3.</a></span> A device of cannibalistic personages in myth tales. Compare story of Sʻhagowenotʻha, -p. 705. -</p> -<p id="n4"><span class="endNoteNum"><a href="#n4src">4.</a></span> It is plain that this story is made up of incidents common to several other stories; -for example, the reference to the robe of eyes, and this metamorphosis into animals. -</p> -<p id="n5"><span class="endNoteNum"><a href="#n5src">5.</a></span> These guardians of the pathway to the Lodge of the Seven Sisters also appear in other -recitals; for example, in those describing the alleged journey of the human soul to -the Land of Souls. These obstacles are, first, the Pine or other variety of tree having -leaves or thorn-like points charged with deadly venom; second, the two Rattlesnakes -or other monsters; third, the two Sʻhagodiyoweqgowa or Benign Wind Gods (erroneously -introduced in this category of malign creatures); fourth, the two Blue Herons; and -fifth, the inflated entire skin of a human being, usually placed on a platform, to -watch for strangers. These wonder animals, creatures of fear and ignorance, bar the -way to some goal—to success—and test the spirit of him who seeks to attain some desired -end. -</p> -<p id="n6"><span class="endNoteNum"><a href="#n6src">6.</a></span> The reference to the wampum belt is in all probability a modern touch, since there -is no available evidence that wampum belts are prehistoric. -</p> -<p id="n7"><span class="endNoteNum"><a href="#n7src">7.</a></span> The race of Whirlwind Man-Beings. -</p> -<p id="n8"><span class="endNoteNum"><a href="#n8src">8.</a></span> In the older time it was a common belief that these vermin were always found in the -medicine pouch or chest of a sorcerer. -</p> -<p id="n9"><span class="endNoteNum"><a href="#n9src">9.</a></span> It is alleged that this was a characteristic device of witches and wizards for the -purpose of rendering themselves immune from death; sometimes they were concealed under -a pet duck’s wing. -</p> -<p id="n10"><span class="endNoteNum"><a href="#n10src">10.</a></span> It was a common Seneca and Iroquoian belief that the Thunder Man and his sons fed -on the flesh of serpents. -</p> -<p id="n11"><span class="endNoteNum"><a href="#n11src">11.</a></span> The Skunk. -</p> -<p id="n12"><span class="endNoteNum"><a href="#n12src">12.</a></span> The Porcupine. -</p> -<p id="n13"><span class="endNoteNum"><a href="#n13src">13.</a></span> The Buffalo. -</p> -<p id="n14"><span class="endNoteNum"><a href="#n14src">14.</a></span> The Rattlesnake. -</p> -<p id="n15"><span class="endNoteNum"><a href="#n15src">15.</a></span> Black Face, a descriptive epithet in mythic lore applied to the rattlesnake. -</p> -<p id="n16"><span class="endNoteNum"><a href="#n16src">16.</a></span> The public assembly lodge, or lodge of public meetings or councils. In the literature -relating to the Iroquois, the word “long-house” generally designates this lodge. It -never denoted the League or Federation. -</p> -<p id="n17"><span class="endNoteNum"><a href="#n17src">17.</a></span> A dwarf man or pigmy. -</p> -<p id="n18"><span class="endNoteNum"><a href="#n18src">18.</a></span> The Great Mythic Bear Monster. -</p> -<p id="n19"><span class="endNoteNum"><a href="#n19src">19.</a></span> The Wind Man-Being. -</p> -<p id="n19a"><span class="endNoteNum"><a href="#n19asrc">19a.</a></span> The expression, “one rib,” is intended to signify that there was only a single rib -on each side, broad enough to occupy the space usually filled by the ordinary number -of ribs in an animal body, in the carcass of this mysterious being. The same statement -is also made of the Ganiagwaiʻhegōwa, the Monster Bear. -</p> -<p id="n19b"><span class="endNoteNum"><a href="#n19bsrc">19b.</a></span> This sentence is a very clear statement of the native Seneca belief that the life -of the animal world is something different from the body of the flesh <span class="pageNum" id="pb792">[<a href="#pb792">792</a>]</span>and blood and bones. The same belief is expressed in other stories, especially in -that of the child adopted by the Bear Mother. -</p> -<p id="n20"><span class="endNoteNum"><a href="#n20src">20.</a></span> The Great Crow, or the Man-Being Crow. -</p> -<p id="n21"><span class="endNoteNum"><a href="#n21src">21.</a></span> The Follower (?). -</p> -<p id="n22"><span class="endNoteNum"><a href="#n22src">22.</a></span> “Stone Skin,” commonly called Stone Coat. Cf. characterization of the stories in -the Introduction. -</p> -<p id="n23"><span class="endNoteNum"><a href="#n23src">23.</a></span> Her magic power or potency. -</p> -<p id="n24"><span class="endNoteNum"><a href="#n24src">24.</a></span> This peculiar finger appears in most stories concerning the so-called Stone Coats, -Stone Giants, or Stone Skinned Beings. -</p> -<p id="n24a"><span class="endNoteNum"><a href="#n24asrc">24a.</a></span> This is paralleled by the story in the Odyssey about the skins of the cows of the -Sun-god becoming alive. These had been killed by the sailors of Odysseus, although -he had forbade such an act. -</p> -<p id="n25"><span class="endNoteNum"><a href="#n25src">25.</a></span> This is also a Tuscarora story. -</p> -<p id="n26"><span class="endNoteNum"><a href="#n26src">26.</a></span> Blackbird, or the Man-Being Blackbird. -</p> -<p id="n27"><span class="endNoteNum"><a href="#n27src">27.</a></span> The Robin, or the Man-Being of that name. -</p> -<p id="n28"><span class="endNoteNum"><a href="#n28src">28.</a></span> The Sparrow. -</p> -<p id="n29"><span class="endNoteNum"><a href="#n29src">29.</a></span> This is in modern usage the Iroquoian name of the Christian devil; it means “dweller -in the soil,” i.e., under the surface of the ground. -</p> -<p id="n30"><span class="endNoteNum"><a href="#n30src">30.</a></span> Grasshopper. -</p> -<p id="n31"><span class="endNoteNum"><a href="#n31src">31.</a></span> A similar stratagem is employed in No. 10. Others appear in this story. -</p> -<p id="n32"><span class="endNoteNum"><a href="#n32src">32.</a></span> This is the native Iroquoian name of the Meteor or Firedragon and the Man-Being of -this name; it signifies the traveling torch or light. -</p> -<p id="n33"><span class="endNoteNum"><a href="#n33src">33.</a></span> She who deceives as a habit. -</p> -<p id="n34"><span class="endNoteNum"><a href="#n34src">34.</a></span> She who thrusts into apertures. -</p> -<p id="n35"><span class="endNoteNum"><a href="#n35src">35.</a></span> Literally, The Shingled-Haired Female. -</p> -<p id="n36"><span class="endNoteNum"><a href="#n36src">36.</a></span> This alleged feat of disgorging quantities of wampum was one essayed by all budding -sorcerers while spending their honeymoons in the lodges of their parents-in-law. Failure -to do this task inevitably stamped the luckless pretender as a fraud and weakling, -in so far as the arts of the wizard are <span class="corr" id="xd30e67732" title="Source: corcerned">concerned</span>. -</p> -<p id="n37"><span class="endNoteNum"><a href="#n37src">37.</a></span> The living and inflated human skin, flayed entire, serving as a guardian or watchman -for its owners and the strawberry patch, appears in a number of other recitals. In -this story such a skin of a man bears the name Hadjoqda. -</p> -<p id="n38"><span class="endNoteNum"><a href="#n38src">38.</a></span> The circumstances mentioned in this statement are not peculiar to this story; with -a change of names they appear in other stories. In this paragraph, cannibalism is -described as a habit of certain wizards. Human flesh is preferred to that of elk, -which are here a pest. -</p> -<p id="n39"><span class="endNoteNum"><a href="#n39src">39.</a></span> This is the literal meaning of the Seneca term. The original personage was probably -the Wolf Man-Being. But the hero and Hadjoqda and the grandmother were Turkey people, -while the others were Quail and Partridge people. -</p> -<p id="n40"><span class="endNoteNum"><a href="#n40src">40.</a></span> Tradition relates that Hatʻhondas remained at the home of his sister during the following -winter and that during this time he was visited by a stranger, who advised him to -attend the great New Year festival, at which one or more white dogs are immolated, -not as a sacrifice, as some report, but only as messengers to bear the thanksgivings -of the entire people to the Master of Life for the rich gifts of life and welfare; -he was further advised to walk around the “new fires,” as ritually prescribed for -persons suffering from the evil effects of enchantment. This advice he followed, but -he received no immediate relief. As spring came, however, his sister was able to draw -out the bark dart from his spine, and Hatʻhondas at once recovered from the malign -influence of the evil spell cast upon him by Tehdoonh Oisʻha (i.e., Woodchuck Its-Leggings), -or, in the meaning of the tale, The-Little-Old-Man-With-The-Woodchuck-Leggings, who -was in collusion with the notorious Great Witch to destroy this young man. -<span class="pageNum" id="pb793">[<a href="#pb793">793</a>]</span></p> -<p>Tradition further says that on the first day Hatʻhondas heard the clarion notes of -the blue jay, <i>Cyanocitta cristata</i> (Dihdih); on the second day the gleeful notes of spring made by the robin, <i>Merula migratoria</i> (Djoñiaik); on the third day the notes of the chickadee, <i>Parus atricapillus</i> (?Djidjoñkʹʻhwĕⁿʼ); and, on the fourth day, the drumming of the partridge, <i>Bonasa umbellus</i> (Djoqkweʹʼiăniʼ). These facts are interesting because it is said that the women came -seeking Hatʻhondas in the spring of the year; with his friends he followed the women -two days after their departure. -</p> -<p>The people who shot at the eagle perched on the top of the tall hickory tree went -home before the beginning of the following winter. Such tests of orenda or magic power -following the acceptance of the challenge of some great sorcerer or witch often lasted -several months, and sometimes were renewed in later years. The narrative relates that -Hatʻhondas shot the eagle by shooting through the lodge’s smoke hole. The old woman -in the lodge asked him to desist after he had made two attempts, saying, “That will -do for a while.” It is also said that when Hatʻhondas parted from his uncle, Dooeʼdanegĕⁿʼ, -the uncle told him that in the event anything evil befell him the uncle would know -it by the sky in the west becoming red. See also Note <a href="#n44">44</a>. -</p> -<p id="n41"><span class="endNoteNum"><a href="#n41src">41.</a></span> This precaution was regarded as necessary in order to avoid being made the victim -of a spell, the “tobacco” used being medicated. -</p> -<p id="n42"><span class="endNoteNum"><a href="#n42src">42.</a></span> He-who-has-two-feathers-set-side-by-side. This is a man’s name. -</p> -<p id="n43"><span class="endNoteNum"><a href="#n43src">43.</a></span> It was customary for women who went to make proposals of marriage to take with them -loaves of corn bread of a specified form, prepared from pounded corn meal and boiled, -wrapped in corn husks; the form of the loaves resembled modern dumb-bells. -</p> -<p>The name Hatʻhondas, in which <i>th</i> do not form a digraph, may be more correctly written Hatʻhondās; it is a modified -form of the combination Hatʻhonʻdāts, “He holds out his ear customarily.” As a name -it signifies, “The Listener,” and “The Obedient One.” -</p> -<p>The name Dooehdanegen may be more correctly written Dooeʼdănēʹgĕⁿʼ; as an appellative -it signifies, “He who has two feathers placed side by side,” or as a statement, “He -has placed two feathers side by side.” -</p> -<p>Dooehdanegen having a presentiment that a well-known witch, for the purpose of attempting -the destruction of his nephew, was about to make a proposal of marriage between her -youngest daughter and his nephew who had been under his tutelage and protection since -his nephew’s birth for the purpose of teaching him the family medicines and orenda -or magic power of their fetishes, sent his nephew to the ravine to listen for any -premonitory sounds of the approaching messengers from the great witch, since it was -a custom to chant on the way words declarative of their mission. -</p> -<p>Dooehdanegen smoked not only tobacco but also potent medicines mixed therewith, whose -orenda or magic power was designed to thwart the malign influences emanating from -the great witch which had for their object the destruction of Dooehdanegen and Hatʻhondas, -for the old uncle was the sole surviving custodian of the medicines and fetishes of -his ohwachira or blood kin, and was therefore solicitous of the safety of his nephew -until after reaching the age of puberty, when he could demonstrate his ability to -employ them fortified by his own inherent orenda. -</p> -<p id="n44"><span class="endNoteNum"><a href="#n44src">44.</a></span> De LaMothe Cadillac (<i>ca.</i> 1703), in speaking of the tribes in the neighborhood of “Missilimakinak et Pays Situés -au dela,” writes that at the feasts held periodically for the propitiation of the -names of the dead of the entire community they erect a cabin about 120 feet in length -of pieces of bark which are new and which have not been used before for any other -purpose; at either end of the structure they set a pole, and another, exceeding these -in height, in <span class="pageNum" id="pb794">[<a href="#pb794">794</a>]</span>the middle; these poles are greased, oiled, and painted; and at the top end of each -is fixed a prize, which belongs to the first who can reach and seize it with the hand. -(Margry, Découv., V, 104, 1883.) A similar erection of a pole, which was greased and -which held a prize at its top, is mentioned in an account of a feast for the dead -held by the Nipissings, Hurons, and the Chippewa in 1642. (<i>Jesuit Relations</i> for 1642, 95, ed. 1858.) It was on the top of a similar pole that the eagle was perched -at which Hatʻhondas was required to shoot to test his orenda or magic power. -</p> -<p id="n45"><span class="endNoteNum"><a href="#n45src">45.</a></span> Partridge. -</p> -<p id="n46"><span class="endNoteNum"><a href="#n46src">46.</a></span> This is a statement of the Iroquoian common law which placed the value of a woman’s -life, in case of murder, at twice that of a man. -</p> -<p id="n47"><span class="endNoteNum"><a href="#n47src">47.</a></span> This is a ritualistic phrase which is a summary of the statement that there are grades -of beings classified spatially; i.e., some live and work below the surface of the -earth, others on its surface, others in the waters, others among the grasses and weeds -and low shrubs, others among the bushes and taller shrubs, others among the trees, -others in the air and winds, others in the clouds, and still others in the sky where -stands the lodge of the Master of Life. -</p> -<p id="n48"><span class="endNoteNum"><a href="#n48src">48.</a></span> In this story the following native words occur: Yegondji, meaning the eldest woman, -or the mother; Awaeh, the Swan; Donyonda, the Eagle; Doendjowens, the Earth Cleaver; -Tagonsowes, He, the Long-faced; and Ohohwa, the Owl. -</p> -<p id="n49"><span class="endNoteNum"><a href="#n49src">49.</a></span> The Dwarf Human Being. -</p> -<p id="n50"><span class="endNoteNum"><a href="#n50src">50.</a></span> This story is an extravaganza. -</p> -<p id="n51"><span class="endNoteNum"><a href="#n51src">51.</a></span> Ooⁿʻdawiyo is the Seneca word. -</p> -<p id="n52"><span class="endNoteNum"><a href="#n52src">52.</a></span> This taboo of certain regions, places, directions, and times, is clearly based on -the well-known doctrine of tribal men that the jurisdiction or sphere of action of -the spirits or the nonhuman beings—daimons, divine messengers, and gods—was limited -to specific places, regions, and times; tribal men habitually do not think in the -universal terms of modern thinking in the more intensively cultured circles. -</p> -<p id="n53"><span class="endNoteNum"><a href="#n53src">53.</a></span> The words “nephew” and “uncle” in story-telling do not always denote real kinship -or relationship by affinity or consanguinity, but rather a male person living in the -same neighborhood with another who is “uncle” or “nephew” according to relative age. -The neighborhood usually includes all accessible territory. This statement is true -of Iroquoian reciters and, perhaps, others. -</p> -<p id="n54"><span class="endNoteNum"><a href="#n54src">54.</a></span> The dice man, the ball man, and the ice pond man occur in other stories, just as -the use of the horn in the second preceding paragraph is not unusual. -</p> -<p id="n55"><span class="endNoteNum"><a href="#n55src">55.</a></span> This is not an uncommon incident which is taken from the myth of the beginnings and -is there represented as the work of a personification of one of the months, which -are presented as 13 man-beings. -</p> -<p id="n56"><span class="endNoteNum"><a href="#n56src">56.</a></span> The signification of the two names in the title is respectively, “He, the last or -the remaining one,” and “She, the planter.” -</p> -<p id="n57"><span class="endNoteNum"><a href="#n57src">57.</a></span> Mush-eater. -</p> -<p id="n58"><span class="endNoteNum"><a href="#n58src">58.</a></span> Spotted. -</p> -<p id="n59"><span class="endNoteNum"><a href="#n59src">59.</a></span> A young hunter must not eat the first bird or animal he killed; this was one of the -first taboos learned by the youth. -</p> -<p id="n60"><span class="endNoteNum"><a href="#n60src">60.</a></span> Redbreast. -</p> -<p id="n61"><span class="endNoteNum"><a href="#n61src">61.</a></span> The Wild Pigeon. -</p> -<p id="n62"><span class="endNoteNum"><a href="#n62src">62.</a></span> Striped Rump. -</p> -<p id="n63"><span class="endNoteNum"><a href="#n63src">63.</a></span> Skin-headed (?). -</p> -<p id="n64"><span class="endNoteNum"><a href="#n64src">64.</a></span> Pendent Snout. -</p> -<p id="n65"><span class="endNoteNum"><a href="#n65src">65.</a></span> Having a tassel of pine leaves. -<span class="pageNum" id="pb795">[<a href="#pb795">795</a>]</span></p> -<p id="n66"><span class="endNoteNum"><a href="#n66src">66.</a></span> The Raccoon. -</p> -<p id="n67"><span class="endNoteNum"><a href="#n67src">67.</a></span> He who has a great headdress; i.e., antlers. -</p> -<p id="n68"><span class="endNoteNum"><a href="#n68src">68.</a></span> The Cloven-hoofed Ones. -</p> -<p id="n69"><span class="endNoteNum"><a href="#n69src">69.</a></span> The Buck = the Great-Horned-One. -</p> -<p id="n70"><span class="endNoteNum"><a href="#n70src">70.</a></span> The Large-footed Man, the Bear. -</p> -<p id="n71"><span class="endNoteNum"><a href="#n71src">71.</a></span> The Bear<span class="corr" id="xd30e67944" title="Source: ,">.</span> -</p> -<p id="n72"><span class="endNoteNum"><a href="#n72src">72.</a></span> The Angleworm (?). -</p> -<p id="n73"><span class="endNoteNum"><a href="#n73src">73.</a></span> The Snipe. -</p> -<p id="n74"><span class="endNoteNum"><a href="#n74src">74.</a></span> The Chipmunk. -</p> -<p id="n75"><span class="endNoteNum"><a href="#n75src">75.</a></span> The Heron. -</p> -<p id="n76"><span class="endNoteNum"><a href="#n76src">76.</a></span> Long-snouted One. -</p> -<p id="n77"><span class="endNoteNum"><a href="#n77src">77.</a></span> Long-Upper-Eyelids. -</p> -<p id="n78"><span class="endNoteNum"><a href="#n78src">78.</a></span> The Netmaker = the Spider. -</p> -<p id="n79"><span class="endNoteNum"><a href="#n79src">79.</a></span> This is a proper name. -</p> -<p id="n80"><span class="endNoteNum"><a href="#n80src">80.</a></span> The nephew of Spider. -</p> -<p id="n81"><span class="endNoteNum"><a href="#n81src">81.</a></span> In the details of cannibalism in this and the other paragraphs of this story there -is no protest against the eating of human flesh; this is probably a reflex of the -attitude toward this abominable practice. -</p> -<p id="n82"><span class="endNoteNum"><a href="#n82src">82.</a></span> The three native terms are the descriptive epithet which was applied to a cruel old -wizard who was a cannibal; they signify, “He-puts-them-on-an-island-habitually Potato-Duck -or Tuber-Duck.” This species of duck was enslaved by him. -</p> -<p id="n83"><span class="endNoteNum"><a href="#n83src">83.</a></span> The two native words together signify, “He is a man-eater,” hence, a cannibal. -</p> -<p id="n84"><span class="endNoteNum"><a href="#n84src">84.</a></span> This deliberation in torturing a victim was characteristic also of the burning of -war prisoners; the latter being fed and cared for and rested lest they should die -too soon and so deprive the ceremony of its sacrificial character and the company -of full satisfaction at seeing an enemy suffer. -</p> -<p id="n85"><span class="endNoteNum"><a href="#n85src">85.</a></span> This is the hell-diver, as some say, or the mudhen, as others say. -</p> -<p id="n86"><span class="endNoteNum"><a href="#n86src">86.</a></span> This term means simply “Great Duck.” -</p> -<p id="n87"><span class="endNoteNum"><a href="#n87src">87.</a></span> Canada Wild Goose. -</p> -<p id="n88"><span class="endNoteNum"><a href="#n88src">88.</a></span> The Great Blue Lizard, a mythical animal, which probably arose from describing an -ordinary lizard in terms of the alligator. -</p> -<p id="n89"><span class="endNoteNum"><a href="#n89src">89.</a></span> The Humming Bird. -</p> -<p id="n90"><span class="endNoteNum"><a href="#n90src">90.</a></span> This is another mythical animal, which appears under various forms in different stories. -</p> -<p id="n91"><span class="endNoteNum"><a href="#n91src">91.</a></span> This is the common name of the meteor, the so-called firedragon; but as a Man-Being, -the meteor endowed with human life and faculties, it is prominent in many stories. -</p> -<p id="n92"><span class="endNoteNum"><a href="#n92src">92.</a></span> The original meaning of this term is “He is master or controller or ruler of it”; -i.e.<span class="corr" id="xd30e68054" title="Source: .">,</span> any object of conversation. It is now a name of the God of the Christian Church, -and so is applied here to the one whom the earlier story-tellers would have called -‘Teʻharoⁿʻhiawăʹʼgoⁿʼ’, the Master of Life. -</p> -<p id="n93"><span class="endNoteNum"><a href="#n93src">93.</a></span> This native term at present is applied to the imported idea, “devil,” which was quite -foreign to the thinking of the early Seneca. It is also the name of the muckworm. -</p> -<p id="n94"><span class="endNoteNum"><a href="#n94src">94.</a></span> This native term is an epithet applied to a mythical character well known in story-telling. -It signifies “The Trickster,” or, more literally, “He who abuses people by craft often.” -Cf. Note <a href="#n155">155</a>. -</p> -<p id="n95"><span class="endNoteNum"><a href="#n95src">95.</a></span> This long epithet signifies, “He is the ruler” or “the chief personage.” -</p> -<p id="n96"><span class="endNoteNum"><a href="#n96src">96.</a></span> The Rattlesnake. -</p> -<p id="n97"><span class="endNoteNum"><a href="#n97src">97.</a></span> The Large Woodpecker. -</p> -<p id="n98"><span class="endNoteNum"><a href="#n98src">98.</a></span> The Locust, literally, “Corn-ripener.” -</p> -<p id="n99"><span class="endNoteNum"><a href="#n99src">99.</a></span> The Crow. -<span class="pageNum" id="pb796">[<a href="#pb796">796</a>]</span></p> -<p id="n100"><span class="endNoteNum"><a href="#n100src">100.</a></span> The Large Owl. -</p> -<p id="n101"><span class="endNoteNum"><a href="#n101src">101.</a></span> The Vulture (?), or other high-flying, large, half-mythical bird. -</p> -<p id="n102"><span class="endNoteNum"><a href="#n102src">102.</a></span> The Great Bumblebee. -</p> -<p id="n103"><span class="endNoteNum"><a href="#n103src">103.</a></span> The Winged Ant. -</p> -<p id="n104"><span class="endNoteNum"><a href="#n104src">104.</a></span> Phebe (?) Bird; some say, the Gull. -</p> -<p id="n105"><span class="endNoteNum"><a href="#n105src">105.</a></span> The Speaker or Preacher and the Definer or Interpreter. -</p> -<p id="n106"><span class="endNoteNum"><a href="#n106src">106.</a></span> This paragraph shows that even trees and shrubs were endowed with human speech. -</p> -<p id="n107"><span class="endNoteNum"><a href="#n107src">107.</a></span> This is a vague statement of the change held to be needful in the human body before -it can enter the realm of the departed—of those who have died. -</p> -<p id="n108"><span class="endNoteNum"><a href="#n108src">108.</a></span> See preceding note. -</p> -<p id="n109"><span class="endNoteNum"><a href="#n109src">109.</a></span> The Master of Life. -</p> -<p id="n110"><span class="endNoteNum"><a href="#n110src">110.</a></span> In this and the immediately preceding paragraphs are stated some ideas concerning -the world of the departed—heaven. -</p> -<p id="n111"><span class="endNoteNum"><a href="#n111src">111.</a></span> There are a number of other tales in which these ideas are set forth in slightly -varied form. -</p> -<p id="n112"><span class="endNoteNum"><a href="#n112src">112.</a></span> The Speaker and the Interpreter, as already explained in the title. -</p> -<p id="n113"><span class="endNoteNum"><a href="#n113src">113.</a></span> This is the Man-Being represented by the husk mask in various forms. -</p> -<p id="n114"><span class="endNoteNum"><a href="#n114src">114.</a></span> The Stone Coats are the Genonsgwa, which are a class of beings developed from the -conception of the Winter God, Tawiskaron, of the Iroquoian genesis myth. -</p> -<p id="n115"><span class="endNoteNum"><a href="#n115src">115.</a></span> This paragraph shows plainly a reminiscence of the defeat of the forces of Winter -by the powers of the Spring, evidenced in the thawing and sweating of ice and snow -banks. -</p> -<p id="n116"><span class="endNoteNum"><a href="#n116src">116.</a></span> This description of the Whirlwind applies well to the wooden masks which represent -the Wind Powers. -</p> -<p id="n117"><span class="endNoteNum"><a href="#n117src">117.</a></span> This statement emphasizes the constant taboo against women seeing or touching the -utensils and implements and medicines which belong strictly to the activities of the -men. -</p> -<p id="n118"><span class="endNoteNum"><a href="#n118src">118.</a></span> In story-telling the white deer is ever endowed with superior orenda or magic power. -</p> -<p id="n119"><span class="endNoteNum"><a href="#n119src">119.</a></span> The devices employed in this and the several following paragraphs for deceiving pursuing -enemies are not peculiar to this story. -</p> -<p id="n120"><span class="endNoteNum"><a href="#n120src">120.</a></span> The Toad. -</p> -<p id="n121"><span class="endNoteNum"><a href="#n121src">121.</a></span> The Crow. -</p> -<p id="n122"><span class="endNoteNum"><a href="#n122src">122.</a></span> The Fox. -</p> -<p id="n123"><span class="endNoteNum"><a href="#n123src">123.</a></span> These birds were the great ancestral Man-Beings of a mythic past cosmic age; a study -of the language of this paragraph shows this to be a statement of the action of great -nature forces. The next three paragraphs will bear out this remark. Blood is obtained -from a mythic cornstalk. -</p> -<p id="n124"><span class="endNoteNum"><a href="#n124src">124.</a></span> Here the singing of the birds is made the sign of the exercise of the orenda of these -animals to bring about Springtime; and this orenda is declared to be efficacious. -</p> -<p id="n125"><span class="endNoteNum"><a href="#n125src">125.</a></span> Here again singing is made the evidence that these so-called animals are exercising -their powers, but these powers are the life-giving activities of nature. -</p> -<p id="n126"><span class="endNoteNum"><a href="#n126src">126.</a></span> This injunction is still observed among the medicine priests of the Iroquoian peoples. -</p> -<p id="n127"><span class="endNoteNum"><a href="#n127src">127.</a></span> This is the name of the Evil Trickster, whose delight is to abuse and to deceive -innocent people. Compare note <a href="#n94">94</a>. -</p> -<p id="n128"><span class="endNoteNum"><a href="#n128src">128.</a></span> The Yellow Hammer or Yaril. -</p> -<p id="n129"><span class="endNoteNum"><a href="#n129src">129.</a></span> This statement of the leaving of a trail in the air by arrows and by persons who -are aided by such arrows probably refers to the sun’s rays coming from behind broken -clouds in the morning or evening. -<span class="pageNum" id="pb797">[<a href="#pb797">797</a>]</span></p> -<p id="n130"><span class="endNoteNum"><a href="#n130src">130.</a></span> See preceding note. -</p> -<p id="n131"><span class="endNoteNum"><a href="#n131src">131.</a></span> This indicates belief in transmission of thought. -</p> -<p id="n132"><span class="endNoteNum"><a href="#n132src">132.</a></span> Cannibalism taken for granted. -</p> -<p id="n133"><span class="endNoteNum"><a href="#n133src">133.</a></span> In this sentence there appears one of the Wind Goddesses. -</p> -<p id="n134"><span class="endNoteNum"><a href="#n134src">134.</a></span> In many stories this use of boiling oil to destroy monsters appears; hot oil or grease -was probably the hottest common thing known. -</p> -<p id="n135"><span class="endNoteNum"><a href="#n135src">135.</a></span> Doonongaes for <i lang="see">Doonăʼʹgāes</i> signifies “He has two long horns,” or “His two horns are long,” or, as appellative, -“The one whose horns are long,” but restricted by the pronominal affix to persons -of the male sex. -</p> -<p>One of the most firmly held beliefs of the Seneca and other Iroquoian peoples was -that there is a species of serpent of monstrous size, having horns like a buck, which -dwells in the depths of deep rivers and lakes and springs of water, and which comes -on land for its prey and also to bask in the sunshine. It may be suggested that such -a peculiar notion may have been derived from noting the hornlike fixtures on which -the eyes of the snail are fixed. The poetic license of legend would, of course, exaggerate -these details. This inference is strengthened by the circumstances mentioned in this -story that Doonongaes stole a lodge by bearing it away on his horns; the snail in -somewhat similar fashion bears its shell along. The common Iroquoian name for the -snail is <i lang="see">onoⁿʻsăgeʹʻteʼ</i>, i.e., “It bears a lodge along by means of the forehead-strap.” Doonongaes was a -reptile that haunted “Long Lake,” and was probably a water moccasin. -</p> -<p>But this reptile should not be confounded with the so-called firedragons or meteors -which were believed to dwell also in the deepest portions of lakes and rivers; these -were known under the name Gaasyendietʻha by the Seneca and other northern Iroquoian -dialects; the Tuscarora name is <i lang="see">kahăstiʹnĕⁿs</i>, a corrupt form of the Mohawk word, <i lang="see">Kăhăserīʹneʼs</i>, “It-light-goes-about-habitually.” -</p> -<p>These firedragons (i.e., the meteors of nature) were forced by an inflexible spell -or enchantment, exercised by the orenda or magic power of the God of Life, to remain -in these watery depths because the shedding of sparks of fire and lambent flames by -their bodies would otherwise set the world on fire were they permitted to dwell out -of the water for any great length of time, so they are permitted only to fly from -one deep river or lake to another through the air. -</p> -<p>These mythical horned serpents were reputed to have the power to assume the human -form and faculties and sometimes even to marry among men, and so they form the burden -of many weird tales and stories which are told around the fires of the lodge during -the winter season. This circumstance, so it is said, gave rise to the custom of telling -legends only during the winter months, for the reason that these reptiles, like the -natural serpent, hibernated during the winter months and so could not overhear what -might be said about them in these legends. Thus legends become in some measure “sacred,” -or what is the same thing, “tabooed,” within limits. -</p> -<p>These mythical serpents were reputed to have been endowed with most potent orenda -or magical power which was usually inimical to human welfare. So great was this imputed -potency that at times it would even infect the waters in which these serpents abode, -and that water became an active agent in defense of these serpents when attacked by -some adversary; and so the stories repeat the statement that some hero was attacked -by a flood rising from some body of water in which resided some such serpent which -was the object of the hero’s attack. The flood usually soon spent itself and did not -pursue its adversary far. Such infected water was reputed to have the power of annihilating -whatever thing it might come in contact with; should it fall upon the leg of an adversary -of its master the leg of the victim would simply disappear. -<span class="pageNum" id="pb798">[<a href="#pb798">798</a>]</span></p> -<p>The Thunder God, <i lang="see">Hiʹʼnoⁿʼ</i>, and his sons were regarded as the active enemies of these and other reptiles. And -so in some of the stories are found accounts of the rescue of some woman or human -being from these mythical serpents. It is even said that these serpents serve as a -part of the food of the Thunder Man-beings. But the Thunder Man-Beings had but little -power to attack these reputed serpent monsters below the surface of the water, i.e., -outside of their jurisdiction. It is said that these monsters stood in great fear -of the Thunder Man-beings, and when the serpents were out of the water, i.e., out -of their jurisdiction, basking in the sunshine on the shore, and heard in the horizon -the voice of <i lang="see">Hiʹʼnoⁿʼ</i>, the Thunder God, they would lose no time in seeking safety in the depths of the -water. -</p> -<p>The firedragon (i.e., the meteor of nature) was regarded as one of the most powerful -sorcerers known to mankind, but they were not regarded as persistent foes of the welfare -of men. There are tales in which the firedragon befriended some unfortunate human -being from his pursuing enemies. Like all the fanciful or rather poetic creations -of these legends, the firedragon became multiplied into a large group and some were -reported to have been killed by some very powerful human sorcerer. -</p> -<p id="n136"><span class="endNoteNum"><a href="#n136src">136.</a></span> Ganyodaes for <i lang="see">Skăniōʹdaes</i> or <i lang="see">Tkăniōʹdaes</i> is a proper name. The prefixed <i>s</i>-sound has an intensive force that is characteristic of descriptive appellatives; -it denotes a marked degree of the quality or property named by the adjective or a -noteworthy proficiency in the action stated by some verbs; with nouns it connotes -the meanings, “large,” “important,” or “noted.” Hence, <i lang="see">Skăniōʹdaes</i> signifies, “It is a very long lake,” or idiomatically, “It is the well-known long -lake.” The prefixed <i>t</i>-sound in <i>Tkăniōʹdaes</i> is the affix <i>t</i> or <i>ti</i> of remote place, meaning approximately, “there,” “yonder,” and it is applied to sentence -words of the second and third persons. So <i lang="see">Tkăniōʹdaes</i> means, literally, “There it-lake long (is),” or freely, “There where the long lake -(is).” -</p> -<p id="n137"><span class="endNoteNum"><a href="#n137src">137.</a></span> Skahnowa is correctly written <i lang="see">Skăʼnōʹwā</i>, which is not the usual Seneca form of the name. <i lang="see">Hăʼnōʹwā</i> is the customary form of this word denoting the turtle. But the text form is that -employed in proper names. The initial <i>s</i>-sound is an intensive affix which is explained in note <a href="#n136">136</a>. The following <i lang="see">kă</i> is the zoic pronominal affix of the singular third person, meaning, “it” or “its.” -And <i lang="see">-ʼnōwā</i> is the noun stem, denoting “the carapace of the turtle.” The whole means, “Its carapace -(is) very great,” freely, “It is the-great-turtle.” The initial <i lang="see">hă</i> of the customary form is the anthropic pronominal affix of the singular masculine -third person, meaning “he.” -</p> -<p id="n138"><span class="endNoteNum"><a href="#n138src">138.</a></span> In story and tradition the fungus growing on trees and rocks was a favorite substance -with which those who sought to deceive intended victims, in the matter of food, prepared -dishes inviting to the eye but deadly when eaten. Puffballs, mushrooms, and lichens, -especially <i>Umbilicaria arctica</i>, or rock tripe (i.e., the tripe de roche of the French voyageurs) were not infrequently -made into stews and soups for food, and so they readily lent themselves as a means -of deception of the unwary. -</p> -<p id="n139"><span class="endNoteNum"><a href="#n139src">139.</a></span> Djidjoʹgwen, correctly written <i lang="see">Djidjōʹgwĕⁿʼ</i>, or as pronounced by some, <i lang="see">Djidjōñʹkʻhwĕⁿʼ</i>, is the fishhawk or osprey, <i>Pandion haliaetus</i>. The Seneca term is apparently a compressed form of a sentence word meaning, “What -habitually takes fish out of the water.” -</p> -<p id="n140"><span class="endNoteNum"><a href="#n140src">140.</a></span> A “gift in payment” is required because the magic power of the thief has been overcome -by the wronged individual and the life of the culprit is forfeited to him. -</p> -<p id="n141"><span class="endNoteNum"><a href="#n141src">141.</a></span> Dediosteniagon, correctly written <i lang="see">Dediioʻstĕñniăʹʼgoⁿ</i>, is a name of the Seneca for Wolf Run, New York. The name signifies literally “There -in-two <span class="pageNum" id="pb799">[<a href="#pb799">799</a>]</span>it-it rock has broken,” and is a common descriptive appellation of rock cliffs or -steep precipices or deep chasms of broken rocks. -</p> -<p id="n142"><span class="endNoteNum"><a href="#n142src">142.</a></span> The Seneca, like all the other Iroquoian peoples, apply the term <i lang="see">oñʹgweʻ</i>, “man,” “human being,” not only to human beings like themselves but also to such -beings as arise from the personification of the phenomena of nature and life which -assume the form and faculties and activities of human beings. It was a habit of these -languages to qualify this term <i lang="see">oñʹgweʻ</i> by the adjective <i lang="see">oñʹweʻ</i>, meaning “native, original, true, natural,” to distinguish the real human beings -from the creations of their poetic fancy; and upon the advent of trans-Atlantic peoples -the term <i lang="see">oñgweʹʻoñweʻ</i> remained to distinguish the Indian man from the newcomer. -</p> -<p id="n143"><span class="endNoteNum"><a href="#n143src">143.</a></span> See Note <a href="#n138">138</a>. -</p> -<p id="n144"><span class="endNoteNum"><a href="#n144src">144.</a></span> The word “opening” is a literal rendering of the Seneca for a “clearing” surrounding -a lodge or village; in formal or ceremonial language it is sometimes used for “village” -or “settlement.” -</p> -<p id="n145"><span class="endNoteNum"><a href="#n145src">145.</a></span> The meaning of the Seneca words of this song is, “Now, the game animal has come in -to visit us”; a cannibalistic reference. -</p> -<p id="n146"><span class="endNoteNum"><a href="#n146src">146.</a></span> The correct written form of Gaintho is <i lang="see">Gāĕñʹtʻhoʻ</i>; it signifies, “Let the wind cease blowing,” “Let there be a calm.” -</p> -<p id="n147"><span class="endNoteNum"><a href="#n147src">147.</a></span> The correct form of “Hwu” is <i lang="see">hwuʹʼ</i>; it is an exclamation indicating that the act of a sorcerer is recognized in whatever -may have taken place, expressing surprise at the power exhibited. -</p> -<p id="n148"><span class="endNoteNum"><a href="#n148src">148.</a></span> The name Gwidogwido, correctly written <i lang="see">Gwidōʹgwidoʼ</i>, is an onomatopoetic word, designating the flicker, highholder, or golden-winged -woodpecker (<i>Colaptes auratus</i>). -</p> -<p id="n149"><span class="endNoteNum"><a href="#n149src">149.</a></span> The word Djihonsdonqgwen, correctly written <i lang="see">Djiʼhoⁿsdoñʹʻgwĕⁿʼ</i>, is the Seneca name for the ant or emmet. -</p> -<p id="n150"><span class="endNoteNum"><a href="#n150src">150.</a></span> The word Djoñiaik, correctly written <i lang="see">Djoñʹiaik</i>, is the Seneca name of the robin redbreast (<i>Merula migratoria</i>). In the story it is called by the epithet of the “Laughing Man,” which refers to -a certain series of notes of this bird, which resemble exultant laughter among men. -</p> -<p id="n151"><span class="endNoteNum"><a href="#n151src">151.</a></span> This reference to the use of the pipe calls attention to a well-known habit of reputed -sorcerers of smoking in order to gain immunity from the apprehended spell or enchantment -in the presence of strangers. Every sorcerer of any repute prepared his tobacco with -magic herbs which were supposed to protect him from any malign influence which might -be exercised by a visitor or visitors. Hence the custom of smoking when about to hear -some startling information. -</p> -<p id="n152"><span class="endNoteNum"><a href="#n152src">152.</a></span> The expression “hindered by the lake” is a veiled reference to the fact that this -lake, or rather its waters, had been charged with magic power or orenda to defend -its owner. The particular method by which this orenda or magic power accomplished -this object was by rendering its victims unconscious, as the epithet, <i>Ganigonhadontha Ganiodae</i> (i.e., <i lang="see">Găʼnigoⁿʻäʻdoⁿʼʹtʻhăʼ Ganiōʹdaeʼ</i>), meaning, “It it-mind to-be-lost causes,” or the “delirium-causing” lake, indicates. -Thus, the haunts of the allies of sorcerers were usually made impenetrable to persons -who possessed a lesser measure of orenda or magic power. -</p> -<p id="n153"><span class="endNoteNum"><a href="#n153src">153.</a></span> The name Ganiagwaihegowa, written <i lang="see">Niāʼgwaiʼhegōwā</i>, or correctly <i lang="see">Ganiăʼgwaiʹhegōwa</i>, is the name of a mythic monster which was described as a huge bear, being vulnerable -only in the soles of its forefeet; keen of scent, it never allowed anything to escape -that crossed its circular track or path; it was represented as hairless except as -to its tail, and that it had over its forequarters a large ridge or fold of flesh. -These characteristics sufficed to make this fanciful creature a source of abject terror. -Its reputed form may have <span class="pageNum" id="pb800">[<a href="#pb800">800</a>]</span>been due to a confusion of buffalo form and that of a grizzly bear. The meaning of -the sentence here is that this monster was one of the animal fetishes of the speaker. -The final <i lang="see">-gōwā</i>, meaning “large, great,” signifies here “the well-known” or “the noted,” bear monster. -</p> -<p id="n154"><span class="endNoteNum"><a href="#n154src">154.</a></span> The word Hasʻhonyot, correctly written <i lang="see">Hasʻhoñʹʼiot</i>, is an epithet, meaning “His back stands out, is protuberant,” which is applied by -story-tellers to the crawfish or lobster because its back ever seems turned toward -the observer. The name Odjieqdah, correctly written <i lang="see">Odjiʼeʹʻdăʼ</i>, is the common designation of the lobster or crawfish and crab; the word signifies -“The claw.” -</p> -<p id="n155"><span class="endNoteNum"><a href="#n155src">155.</a></span> The word Sʻhodieonskon, correctly written <i lang="see">Sʻhodieʹoⁿskoⁿʼ</i>, is the name of a fanciful creature who went about playing tricks on all kinds of -people. He was reputed to be a brother of Death. He was in fact the God of Mischief. -</p> -<p id="n156"><span class="endNoteNum"><a href="#n156src">156.</a></span> The word sentence Hasdeaundyetʻha, correctly written <i lang="see">Hăsdeauñdiēʹtʻhăʼ</i>, is an epithet applied to Hiʹʼnoⁿʼ, the Thunderer, and signifies “He it to rain causes,” -or the Rainmaker. But here it may possibly refer to a species of worm which bears -this name. -</p> -<p id="n157"><span class="endNoteNum"><a href="#n157src">157.</a></span> The expression or epithet, “Complete power,” does not in the least convey the idea -of a single overruling Being, but rather of a Being who possessed such exceptional -power as to require no outside aid in accomplishing his purposes. In this Bloodsucker -episode there is a touch of the extravaganza in story-telling. -</p> -<p id="n158"><span class="endNoteNum"><a href="#n158src">158.</a></span> The Seneca words signify “Now, it has returned, that by which he lives; so now again -he shall stand upon the earth.” -</p> -<p id="n159"><span class="endNoteNum"><a href="#n159src">159.</a></span> The expression “blew into the mouth” indicates how closely life and breath were connected -in the minds of the story-telling ancestors of the Seneca. -</p> -<p id="n160"><span class="endNoteNum"><a href="#n160src">160.</a></span> The expression “of stone” is probably an exaggeration of the clay or mud shelters -of the crawfish or lobster. -</p> -<p id="n161"><span class="endNoteNum"><a href="#n161src">161.</a></span> See Note <a href="#n149">149</a>. -</p> -<p id="n162"><span class="endNoteNum"><a href="#n162src">162.</a></span> The expression “end of the earth” evidently can mean the horizon only; it could not -mean aught else here. This expression perhaps strengthened the tendency to belief -in a limited earth. And this is, too, a good example of the reification of an illusion. -</p> -<p id="n163"><span class="endNoteNum"><a href="#n163src">163.</a></span> The word Tsodiqgwadon, correctly written <i lang="see">Tsodĭqʹgwãdoⁿʼ</i>, is the name of a species of copperhead snake. -</p> -<p id="n164"><span class="endNoteNum"><a href="#n164src">164.</a></span> The question to be decided with all sorcerers is that of the potency of the orenda -or magic power possessed by them. -</p> -<p id="n165"><span class="endNoteNum"><a href="#n165src">165.</a></span> The reference here is to the implied challenge in the contest just ended with the -life of the loser as the conceded prize of the winner. So Doonongaes having lost in -the test of the power of his orenda must make, if possible, composition for his life -with his vanquisher. -</p> -<p id="n166"><span class="endNoteNum"><a href="#n166src">166.</a></span> This struggle continuing “day and night for one month” is probably a reference to -the fact that the moon once a month waxes and wanes and yet is not overcome or destroyed. -</p> -<p id="n167"><span class="endNoteNum"><a href="#n167src">167.</a></span> The expression “people of orenda, or magic power,” signifies that these are people -who make a business of sorcery, and so the line should begin, “We sorcerers,” etc. -</p> -<p id="n168"><span class="endNoteNum"><a href="#n168src">168.</a></span> The word Dagwanoenyent, correctly written <i lang="see">Dagwanoʼĕñʹiĕn</i>, is the name of the Cyclone as a personified thing. The name seems to refer to the -habit of cyclones to hurl things against the heads of people. The term means apparently, -“What habitually hits or knocks our heads.” -</p> -<p id="n169"><span class="endNoteNum"><a href="#n169src">169.</a></span> This term “Niagwaihe” is evidently an error for the full form “Ganiagwaihegowa.” -See Note <a href="#n153">153</a>. -<span class="pageNum" id="pb801">[<a href="#pb801">801</a>]</span></p> -<p id="n170"><span class="endNoteNum"><a href="#n170src">170.</a></span> The word Djainosgowa, correctly written <i lang="see">Djaiʹnosgōwā</i>, is the name of a more or less fanciful creature. It probably received its characteristics -from hearsay reports of the alligator which were transferred to the fence lizard, -or swift. The native interpreters usually translate the word by the words “blue lizard.” -In story and legend it is a most ferocious antagonist, because of its reputed invulnerability. -The final two syllables, <i lang="see">gōwā</i>, signify “large, great,” while the remainder of the word means, “lizard,” so that -literally the combination signifies, “The Great Lizard,” and in legend, “The Monstrous -Lizard.” -</p> -<p id="n171"><span class="endNoteNum"><a href="#n171src">171.</a></span> The reference here to the power of “becoming alive again” very probably rests on -the hibernating habits of reptiles, shedding their skins, indicating change of bodies. -</p> -<p id="n172"><span class="endNoteNum"><a href="#n172src">172.</a></span> The word Hanondon, correctly written <i lang="see">Hanonʹdoⁿ</i>, is the ordinary Seneca name for the water snake, probably the <i>Tropidonotus sipedon</i>. -</p> -<p id="n173"><span class="endNoteNum"><a href="#n173src">173.</a></span> The word Hawiqson(t), correctly written <i lang="see">Hawiqʹson</i>, is the common Seneca and Iroquoian name of the milk snake, <i>Ophibolus doliatus</i>. -</p> -<p id="n174"><span class="endNoteNum"><a href="#n174src">174.</a></span> The word Gasaisdowanen, correctly written <i lang="see">Gasʻhaisʹdowănĕⁿ</i>, is the name of a large serpent in Iroquoian mythic lore. The name signifies, “It-serpent -great (is),” or “The Great Serpent.” -</p> -<p id="n175"><span class="endNoteNum"><a href="#n175src">175.</a></span> Diagoisiowanens, correctly written <i lang="see">Diagoiʻcioʹwănĕⁿs</i>, is a descriptive epithet applied as an appellative to the meadow lark, signifying, -“Her-leggings-large (are),” or “She whose leggings (are) large.” -</p> -<p id="n176"><span class="endNoteNum"><a href="#n176src">176.</a></span> Hononeowanen, correctly written <i lang="see">Honoⁿʼeʹowanĕⁿ</i>, is the name of a species of snake, probably the copperhead, and signifies, “His-head-large -(is),” or popularly, “Big Head.” -</p> -<p id="n177"><span class="endNoteNum"><a href="#n177src">177.</a></span> One of the dominant notes of these stories is that when one of the great sorcerers, -mentioned so often in them, is cornered, stress of circumstances force them to resume -their true natures; so Doonongaes must do here. -</p> -<p id="n178"><span class="endNoteNum"><a href="#n178src">178.</a></span> The native word rendered “man” here is the ordinary designation for “human being.” -These deities were classified with the human race of beings. See note <a href="#n142">142</a>. -</p> -<p id="n179"><span class="endNoteNum"><a href="#n179src">179.</a></span> The word Hostoyowanen, correctly written <i lang="see">Hostoiōʹwănĕⁿ</i>, is an epithet used as an appellative noun, descriptive of the buck of the deer; -it signifies, “His headdress large (is),” referring to the crown of antlers. -</p> -<p id="n180"><span class="endNoteNum"><a href="#n180src">180.</a></span> This statement evidently refers in an exaggerated way to the long periods of fasting -which hibernation enforces on snakes and other reptiles. -</p> -<p id="n181"><span class="endNoteNum"><a href="#n181src">181.</a></span> The expression Deyenegonsdasden, correctly written <i lang="see">Deyenegoⁿsdăʹsdĕñʼ</i>, is a descriptive appellative which is applied to the partridge; it signifies, “Her -two wings large (are).” -</p> -<p id="n182"><span class="endNoteNum"><a href="#n182src">182.</a></span> The erection and use of a pole in this manner was quite common at great feasts or -holidays. And the great wizards and sorcerers employed this means, too, for testing -the orenda or magic power of visitors and guests. The statement that this one reached -the clouds shows that it was an adjunct to the means of amusement and of testing out -at the same time the orenda or magic power of those who came seeking the hand of the -Partridge’s daughter. Shooting at an eagle on such a pole is a common incident in -the stories. -</p> -<p id="n183"><span class="endNoteNum"><a href="#n183src">183.</a></span> He sent a woman in order to neutralize the malign infection given his arrow by being -touched by alien wizards. -</p> -<p id="n184"><span class="endNoteNum"><a href="#n184src">184.</a></span> The usual rule among Iroquoian tribes is for the mother or some other female kin -to superintend the marriage of a girl. This may be a story which has been modified -by ideas of father right, or descent in the male line, possibly adopted from an alien -people having this custom. -</p> -<p id="n185"><span class="endNoteNum"><a href="#n185src">185.</a></span> This reference is to the chief’s lodge. -<span class="pageNum" id="pb802">[<a href="#pb802">802</a>]</span></p> -<p id="n186"><span class="endNoteNum"><a href="#n186src">186.</a></span> The number 16 is unusual in stories of this character. It was probably a vague estimate -of the size of the earth’s surface—16 days in one direction from the speaker, roughly -a half month. -</p> -<p id="n187"><span class="endNoteNum"><a href="#n187src">187.</a></span> Dedyosdenhon for <i lang="see">dedyoʻstĕñʹʼoⁿ</i> was a place name, which signified “At the place of the fallen rock.” -</p> -<p id="n188"><span class="endNoteNum"><a href="#n188src">188.</a></span> The Partridge people are here represented as weak in sorcery. -</p> -<p id="n189"><span class="endNoteNum"><a href="#n189src">189.</a></span> Deienensowanens for <i lang="see">Dienĕⁿsoʹwănĕⁿs</i> signifies “Her shoulders (are) large or broad.” -</p> -<p id="n190"><span class="endNoteNum"><a href="#n190src">190.</a></span> Deanohdjes for <i lang="see">Deanoʹʼdjes</i> is the descriptive name of the walrus; the term signifies “His two teeth (are) long.” -</p> -<p id="n191"><span class="endNoteNum"><a href="#n191src">191.</a></span> Geia is the generic name for a walrus. -</p> -<p id="n192"><span class="endNoteNum"><a href="#n192src">192.</a></span> The time of one year here apparently refers to the period of hibernation—the absence -from his ordinary home. -</p> -<p id="n193"><span class="endNoteNum"><a href="#n193src">193.</a></span> Nitgendasadieha for <i lang="see">Nitgĕñdăʹʼsădieʹʼa</i> signifies “At the narrow opening or clearing.” -</p> -<p id="n194"><span class="endNoteNum"><a href="#n194src">194.</a></span> The numeral “10” here and in the fourth line above appears to be simply a round number -indicative of a long time. -</p> -<p id="n195"><span class="endNoteNum"><a href="#n195src">195.</a></span> Osigweon for <i lang="see">Oʻsiʹgweon</i> is the name of the rattlesnake, and signifies “What has a (?) spear affixed to it.” -</p> -<p id="n196"><span class="endNoteNum"><a href="#n196src">196.</a></span> The smoke from the pipe would have magically overpowered Doonongaes, and so it must -not arise without protest. -</p> -<p id="n197"><span class="endNoteNum"><a href="#n197src">197.</a></span> Hinon for <i lang="see">Hiʹʼnoⁿʼ</i>, one of the oldest names among Iroquoian peoples for the Thunder Man-Being, was the -uncompromising enemy of all serpents, and was at the same time the especial guardian -of mankind. -</p> -<p id="n198"><span class="endNoteNum"><a href="#n198src">198.</a></span> Gendagwen(t) for <i lang="see">Gĕñdăʹgwĕn</i> is a place name, signifying “At the broad or flat clearing or field.” The final <i>t</i>-sound of the original is elided in modern Seneca pronunciation. -</p> -<p id="n199"><span class="endNoteNum"><a href="#n199src">199.</a></span> The meaning here is not clear, but it would seem to refer to the fact that a cyclone -in a forest embraces in its sweep all manner of birds. -</p> -<p id="n200"><span class="endNoteNum"><a href="#n200src">200.</a></span> Ganos for <i lang="see">gāʹnoʼs</i> is the name of a species of frog. -</p> -<p id="n201"><span class="endNoteNum"><a href="#n201src">201.</a></span> This is a reference to a native notion that the earth was a flat surface not more -than 16 days’ journey from the center to the edge. -</p> -<p id="n202"><span class="endNoteNum"><a href="#n202src">202.</a></span> This number “10” is probably only a round figure denoting a long time and a difficult -journey. <span class="corr" id="xd30e68850" title="Source: Compart">Compare</span> Note <a href="#n194">194</a>. -</p> -<p id="n203"><span class="endNoteNum"><a href="#n203src">203.</a></span> This number is probably a reflex of the last number mentioned. Sixteen days were -consumed in the outward journey. The use of definite numbers for these journeys is -perhaps an attempt to make unhistorical dates seem probable. -</p> -<p id="n204"><span class="endNoteNum"><a href="#n204src">204.</a></span> Gaisonhe for <i lang="see">Gaiʻsoⁿʹʻheʼ</i> is the daddy-long-legs (harvest-man, carter, and grand-daddy-long-legs are other -names for this insect). -</p> -<p id="n205"><span class="endNoteNum"><a href="#n205src">205.</a></span> Ohohwa ohnoh for <i lang="see">Oʼoʹwāʼ Oʹʼnonʼ</i> mean “Owl its arrow.” -</p> -<p id="n206"><span class="endNoteNum"><a href="#n206src">206.</a></span> Odjiʼeqʹdăʼ is the name of the crab and signifies “It (is) the claw.” -</p> -<p id="n207"><span class="endNoteNum"><a href="#n207src">207.</a></span> Sʻhodieonskon for <i lang="see">sʻhodiʹoⁿskoⁿʼ</i> is the name of a mythic character whose chief activities were to play pranks on all -persons. In some tales he is represented as a brother to Death. See note <a href="#n155">155</a>. -</p> -<p id="n208"><span class="endNoteNum"><a href="#n208src">208.</a></span> Odauhdjah for <i lang="see">Odauⁿʹdjăʼ</i> is the name of a small white root. -</p> -<p id="n209"><span class="endNoteNum"><a href="#n209src">209.</a></span> Deiehnies for <i lang="see">Deieʹʼnies</i> is a proper name signifying “Her-two-claws-(or hands) (are) long.” -</p> -<p id="n210"><span class="endNoteNum"><a href="#n210src">210.</a></span> This was because her magic power or orenda was overcome by that of Doonongaes. -</p> -<p id="n211"><span class="endNoteNum"><a href="#n211src">211.</a></span> Dagwennigonhge for <i lang="see">Dagwĕⁿʹʼnigoⁿʹʻge</i> is the name of a lizard about 18 inches long; the name signifies “What deceives us,” -literally, “What gives us two minds.” -<span class="pageNum" id="pb803">[<a href="#pb803">803</a>]</span></p> -<p id="n212"><span class="endNoteNum"><a href="#n212src">212.</a></span> These were cyclones, and the behavior of such phenomena perhaps gave rise to the -epithet cited in Note <a href="#n168">168</a>. -</p> -<p id="n213"><span class="endNoteNum"><a href="#n213src">213.</a></span> Hahnyusdais for <i lang="see">Haʼniuʻsʹdais</i> is a proper name and denotes “His upper lip (is) long.” -</p> -<p id="n214"><span class="endNoteNum"><a href="#n214src">214.</a></span> Deagonstwihes for <i lang="see">Deagoⁿstwiʹʼes</i> is the name of the lobster, and signifies “His whiskers (are) long.” -</p> -<p id="n215"><span class="endNoteNum"><a href="#n215src">215.</a></span> Haunhdji for <i lang="see">Hauⁿʹʼdji</i> signifies “He (is) black,” possibly referring to the blacksnake, but the name of -the rattlesnake in disguise is “His face black (is).” -</p> -<p id="n216"><span class="endNoteNum"><a href="#n216src">216.</a></span> This was the epithet applied to the robin who had killed Doonongaes, taken from its -note in flight. -</p> -<p id="n217"><span class="endNoteNum"><a href="#n217src">217.</a></span> Hatkwisʹdowanen for <i lang="see">Hatkwisʹdowănĕⁿ</i> is a proper name, signifying “His belly (is) large.” -</p> -<p id="n218"><span class="endNoteNum"><a href="#n218src">218.</a></span> Hushewathen for <i lang="see">Hosʻhewāʹtʻhĕñ</i> is a proper name, signifying “His paunch is dry.” -</p> -<p id="n219"><span class="endNoteNum"><a href="#n219src">219.</a></span> Every reputable sorcerer possessed a pouch of the entire skin of some rare beast, -in which were kept all his charms, fetishes, and medicines. -</p> -<p id="n220"><span class="endNoteNum"><a href="#n220src">220.</a></span> Hagondowanen for <i lang="see">Hagoⁿʹʼdowănĕⁿ</i> signifies “He whose forehead is large or high.” -</p> -<p id="n221"><span class="endNoteNum"><a href="#n221src">221.</a></span> These words signify “Now all those animals which are game have returned,” which has -a seasonal reference—return from hibernation. -</p> -<p id="n222"><span class="endNoteNum"><a href="#n222src">222.</a></span> Gonyahsgweont for <i lang="see">Goniăʹʼsgweon</i> is the descriptive epithet applied to the toad, signifying “Her throat is swollen.” -</p> -<p id="n223"><span class="endNoteNum"><a href="#n223src">223.</a></span> Nosgwais for <i lang="see">Nosʹgwais</i> is the common name of the toad. -</p> -<p id="n224"><span class="endNoteNum"><a href="#n224src">224.</a></span> The time of sunrise marked, in the belief of the early Iroquois, a change in the -exertion of orenda or magic power; so the flint knife was withdrawn because the bewitching -power was off guard at this moment—among wizards. -</p> -<p id="n225"><span class="endNoteNum"><a href="#n225src">225.</a></span> Yondekhonyatha Ganondayen for <i lang="see">Yondekhoñniaʹtʻha Gananʹdayĕⁿʼ</i> signifies “They use it for eating It-village-(is).” -</p> -<p id="n226"><span class="endNoteNum"><a href="#n226src">226.</a></span> This expression is not modified or influenced by European thought; the native conception -requires the name of such a power. -</p> -<p id="n227"><span class="endNoteNum"><a href="#n227src">227.</a></span> Stone Coat is the name of a mythic being commonly called by the Seneca <i lang="see">Gĕⁿnoⁿʹʼsgwāʼ</i>. See the Introduction for an explanation. -</p> -<p id="n228"><span class="endNoteNum"><a href="#n228src">228.</a></span> Other instances occur in these stories in which basswood is employed to overcome -individuals of the Stone Coat people. -</p> -<p id="n229"><span class="endNoteNum"><a href="#n229src">229.</a></span> Hinon for <i lang="see">Hiʹʼnoⁿʼ</i> is the name of the Thunderer; later in Iroquois thought there were four who bore -this name and who were the foes of all manner of reptiles and snakes, and the friends -of mankind. The word is singular in form but with a plural implication, according -to the context. -</p> -<p id="n230"><span class="endNoteNum"><a href="#n230src">230.</a></span> These words, correctly written <i lang="see">Ogwēʹnioñ dĕⁿkēʹnooñk ganioʹʼsʻhoñ ĕⁿkeʹgĕⁿʼheioĕñʹdjădeⁿʼ</i>, signify, “It is permitted to scalp a person if it be so that I will see him here -on earth.” -</p> -<p id="n231"><span class="endNoteNum"><a href="#n231src">231.</a></span> Gendagahadenyatha for <i lang="see">Gĕⁿʼdagaādeniăʹʼtʻhăʼ</i> is the name of the common scarabæid beetle, usually called the tumblebug. -</p> -<p id="n232"><span class="endNoteNum"><a href="#n232src">232.</a></span> These Seneca words signify, “It is not possible that I should scalp you, although -I have now, indeed, entered the place where you abide.” -</p> -<p id="n233"><span class="endNoteNum"><a href="#n233src">233.</a></span> Nanisheʹonon for <i lang="see">Neʹ hanisʻheʹonoⁿʼ</i> signifies “He who dwells in the earth, or in the ground,” and it is the name of the -muckworm, the larva of the scarabæid beetle (<i lang="la">Ligyrus relictus</i>). The name being that applied to the Christian concept of Satan, the story-teller -here endows the larva with the character of Satan, based solely on the etymology of -the term. -</p> -<p id="n234"><span class="endNoteNum"><a href="#n234src">234.</a></span> Deanoʹʼdjes, “He who has two long teeth,” is the name of the walrus. -</p> -<p id="n235"><span class="endNoteNum"><a href="#n235src">235.</a></span> Haiwanenqgwi for <i lang="see">Hāiwăʼnĕⁿʻqʹgwĭʻ</i> is the name of the council messenger, meaning, “He who sweeps away the affairs.” -<span class="pageNum" id="pb804">[<a href="#pb804">804</a>]</span></p> -<p id="n236"><span class="endNoteNum"><a href="#n236src">236.</a></span> Gaha Gastende for <i lang="see">Gäʹʻhăʼ Tgaʻstĕñʹdeʼ</i> signifies, “Wind Cliff,” literally, “It-Wind There-It-Rock-Stands.” -</p> -<p id="n237"><span class="endNoteNum"><a href="#n237src">237.</a></span> Gahsgwaa Tgawenot for <i lang="see">Gaʼsgwāʹāʼ Tgawēʼnot</i> signifies “It-Rock There-It-Island-Stands,” or Rock Island. -</p> -<p id="n238"><span class="endNoteNum"><a href="#n238src">238.</a></span> Othegwenhdah Tgawenot for <i lang="see">Otʻhägwĕⁿʹʼdăʼ Tgawēʹnot</i> signifies “It-Chert or Flint It-Island-Stands,” or Flint Island. -</p> -<p id="n239"><span class="endNoteNum"><a href="#n239src">239.</a></span> Oosah Tgawenot for <i lang="see">Oōʹsäʼ Tgawēʹnot</i> signifies “It-Basswood It-Island-Stands,” or Basswood Island. -</p> -<p id="n240"><span class="endNoteNum"><a href="#n240src">240.</a></span> <i lang="see">Gaiⁿsoⁿʹheʼ</i> is the name of the daddy-long-legs. -</p> -<p id="n241"><span class="endNoteNum"><a href="#n241src">241.</a></span> Nitgawenosatieha for <i lang="see">Nitgawenoⁿʼ satiēʹă</i> signifies “There at the Narrow Island.” -</p> -<p id="n242"><span class="endNoteNum"><a href="#n242src">242.</a></span> Djinonhsanon for <i lang="see">Djinoⁿʹsănoⁿ</i> is the name of the cricket, meaning literally “Lodge watch or guard.” The name was -given because this insect cries when the lodge or house becomes silent. -</p> -<p id="n243"><span class="endNoteNum"><a href="#n243src">243.</a></span> Tgawenogwen for <i lang="see">Tgaweʼnōʹgwĕn</i> is a place name signifying “There, at the Broad Island.” -</p> -<p id="n244"><span class="endNoteNum"><a href="#n244src">244.</a></span> Onowehda for <i lang="see">Oʼnoweʹʻdăʼ</i> is the name of the angleworm. -</p> -<p id="n245"><span class="endNoteNum"><a href="#n245src">245.</a></span> Djisdaah for <i lang="see">djisdāʹa</i> is the name of the grasshopper. So that Djisdaah Tgawenot means “Grasshopper Island.” -</p> -<p id="n246"><span class="endNoteNum"><a href="#n246src">246.</a></span> See note <a href="#n237">237</a>. -</p> -<p id="n247"><span class="endNoteNum"><a href="#n247src">247.</a></span> Hoonkgowanen for <i lang="see">Hooⁿʼkgowāʹnĕⁿ</i> is the name of the Pelican (?) and signifies, “His throat or gullet is large.” -</p> -<p id="n248"><span class="endNoteNum"><a href="#n248src">248.</a></span> See note <a href="#n239">239</a>. -</p> -<p id="n249"><span class="endNoteNum"><a href="#n249src">249.</a></span> Shayades for <i lang="see">Sʻhayăʹʼdes</i> is the name of the blacksnake, meaning “His body (is) notedly long.” -</p> -<p id="n250"><span class="endNoteNum"><a href="#n250src">250.</a></span> Deanohsgwis for <i lang="see">Deanoⁿʼsʹgwis</i> is the name of a kind of grasshopper (?), meaning “His jump (trajectory) (is) long.” -</p> -<p id="n251"><span class="endNoteNum"><a href="#n251src">251.</a></span> See note <a href="#n243">243</a>. -</p> -<p id="n252"><span class="endNoteNum"><a href="#n252src">252.</a></span> See note <a href="#n244">244</a>. -</p> -<p id="n253"><span class="endNoteNum"><a href="#n253src">253.</a></span> Hononhengwen for <i lang="see">Honoⁿʼĕⁿʹʼgwĕn</i> is a proper name, meaning, “His head (is) broad.” -</p> -<p id="n254"><span class="endNoteNum"><a href="#n254src">254.</a></span> Ganehdaiikhon Tgahadayen Tgawenot for <i lang="see">Ganeʻdaiikʹhoⁿʼ Tgahādāʹiēⁿʼ Tgawēʹnot</i> is a place name, meaning, “It is green It-forest-is there-it-island-is,” or “The -Island of the Green Forest.” -</p> -<p id="n255"><span class="endNoteNum"><a href="#n255src">255.</a></span> Degatengowa for <i lang="see">Degatĕⁿʹʻgōwa</i> is the name of the large dust-colored grasshopper, about 2 inches long. Its habit -of leaping up in the air 3 or 4 feet and remaining almost stationary by a fluttering -of the wings is referred to in the next line in the story. -</p> -<p id="n256"><span class="endNoteNum"><a href="#n256src">256.</a></span> Henhgadji for <i lang="see">Hĕⁿʹʻgädji</i> signifies, “His tail (is) black,” referring to the marking of the tail. -</p> -<p id="n257"><span class="endNoteNum"><a href="#n257src">257.</a></span> See note <a href="#n245">245</a>. -</p> -<p id="n258"><span class="endNoteNum"><a href="#n258src">258.</a></span> The use of the pipe was to fortify himself against any evil influence that might -be employed by the stranger. -</p> -<p id="n259"><span class="endNoteNum"><a href="#n259src">259.</a></span> Hodehondasiowanen for <i lang="see">Hodeʻon dăsiōʹwănĕⁿ</i> signifies “His quid (is) large.” -</p> -<p id="n260"><span class="endNoteNum"><a href="#n260src">260.</a></span> Gaasyendietʻha for <i lang="see">Gaăʻsioñdieʹtʻhăʼ</i> is the name of the meteor or so-called firedragon, and signifies, “He emits or casts -out flames of fire.” -</p> -<p id="n261"><span class="endNoteNum"><a href="#n261src">261.</a></span> Gaonhiahge Tgastendeh for <i lang="see">Gäoⁿʻiăʹʼgeʻ Tgaʻstĕñʹdeʼ</i> signify “On the Sky, or in the Sky, there It-Rock-Island Stands forth,” or freely, -“The Rock Cliff or Peak in the Sky.” -</p> -<p id="n262"><span class="endNoteNum"><a href="#n262src">262.</a></span> Tkwendahen Niohsiowesiohden for <i lang="see">Tkwĕⁿʻdäʼʹĕñʼ Nioʻciowecioʹʼdĕñ</i> signify “His jacket (is) red.” -</p> -<p id="n263"><span class="endNoteNum"><a href="#n263src">263.</a></span> Gaahgwa Tgawenot for <i lang="see">Gääʹʻgwāʼ Tgawēʼnot</i> signify, “Sun there-it-island,” or “Island of the Sun.” -<span class="pageNum" id="pb805">[<a href="#pb805">805</a>]</span></p> -<p id="n264"><span class="endNoteNum"><a href="#n264src">264.</a></span> Djahgwiyu for <i lang="see">Djăʹʼgwiyu</i> is the name of the tanager. -</p> -<p id="n265"><span class="endNoteNum"><a href="#n265src">265.</a></span> Ohnonqgon(t) Tgawenot for <i lang="see">Oʼnoⁿʹʻgon Tgawēʹnot</i> signify, “Bumblebee There-It-Island,” or “Bumblebee Island.” -</p> -<p id="n266"><span class="endNoteNum"><a href="#n266src">266.</a></span> Djihtkwahen Niothwahasyohʹden for <i lang="see">Djiʼtkwäʹʼĕñʼ Niʻotʻwahăʻcioʹʼdĕⁿ</i> signify, “His belt is yellow”, which is the name of a kind of bee. -</p> -<p id="n267"><span class="endNoteNum"><a href="#n267src">267.</a></span> Gainhdoya Tgawenot for <i lang="see">Gaiⁿʼdoʹʼiăʼ Tgawēʹnot</i> signify “At Blanket (or perhaps better Robe) Island,” i.e., “It-Robe There-It-Island.” -</p> -<p id="n268"><span class="endNoteNum"><a href="#n268src">268.</a></span> Djihtkwahen Haos for <i lang="see">Djiʼtwăʹʼĕñʼ Hāós</i> signify “His robe or blanket is yellow,” the name of a kind of bee. -</p> -<p id="n269"><span class="endNoteNum"><a href="#n269src">269.</a></span> Hahnowa Tgawenot for <i lang="see">Haʼnōʹwa Tgawēʹnot</i> signify “At the Turtle Island.” -</p> -<p id="n270"><span class="endNoteNum"><a href="#n270src">270.</a></span> <i lang="see">Honoʼtsăgagiʹyĭt</i>, the correct form, signifies “His teeth (are) sharp;” but it may signify “His tooth -(is) sharp.” -</p> -<p id="n271"><span class="endNoteNum"><a href="#n271src">271.</a></span> Ohneqsah Tgawenot for <i lang="see">Oʼneʹʻsăʼ Tgawēʹnot</i> signify “At Sand Island,” or “It-Sand There-It-Island.” -</p> -<p id="n272"><span class="endNoteNum"><a href="#n272src">272.</a></span> Sowek-shohon for <i lang="see">Sōʹwĕk-sʻhoʼoⁿ</i>, the plural form of <i lang="see">Sōʹwĕk</i>, signifies “Ducks,” but sometimes meaning “All kinds of ducks.” -</p> -<p id="n273"><span class="endNoteNum"><a href="#n273src">273.</a></span> Hahnyahses for <i lang="see">Hāniăʹʼses</i> signifies “His neck (is) long.” -</p> -<p id="n274"><span class="endNoteNum"><a href="#n274src">274.</a></span> Awaeh for <i lang="see">Awäʹʼeʼ</i> denotes “the Swan.” -</p> -<p id="n275"><span class="endNoteNum"><a href="#n275src">275.</a></span> See note <a href="#n264">264</a>. -</p> -<p id="n276"><span class="endNoteNum"><a href="#n276src">276.</a></span> See note <a href="#n262">262</a>. -</p> -<p id="n277"><span class="endNoteNum"><a href="#n277src">277.</a></span> This was done by means of sorcery. A reed was a usual means for “shooting” a person -by sorcery. -</p> -<p id="n278"><span class="endNoteNum"><a href="#n278src">278.</a></span> Goanyahge Diyoendjadeh for <i lang="see">Gäoⁿiăʹʼgeʻ Diioʻĕñʹdjădeʼ</i> signify “It Sky-On There-it-Land-Stands.” -</p> -<p id="n279"><span class="endNoteNum"><a href="#n279src">279.</a></span> <span class="corr" id="xd30e69449" title="Source: Sʼhadahgeah">Sʻhadahgeah</span> for <i lang="see">Oʻsʻhāʹdăʼgeāʼ</i> signifies “Pertaining to the region of the clouds,” or, perhaps, “On or against the -clouds.” -</p> -<p id="n280"><span class="endNoteNum"><a href="#n280src">280.</a></span> Odahnoqgwiyah Haos for <i lang="see">Odäʼnoⁿʻgwiʹiäʼ Hāʹos</i> signify “His Robe (is) of down.” -</p> -<p id="n281"><span class="endNoteNum"><a href="#n281src">281.</a></span> The number “7” is sometimes used, while at other times the number “4” is latterly -used, to represent the number of people who are called Hinon or the Thunder People. -See note <a href="#n229">229</a>. -</p> -<p id="n282"><span class="endNoteNum"><a href="#n282src">282.</a></span> Shedwaqsot for <i lang="see">Shedwăʹʻsot</i> signifies “Our grandfather.” -</p> -<p id="n283"><span class="endNoteNum"><a href="#n283src">283.</a></span> Hahasdensyowanen for <i lang="see">Hăʼsʻhasdĕⁿsʹiowanĕⁿ</i> signifies “He whose power (is) great.” -</p> -<p id="n284"><span class="endNoteNum"><a href="#n284src">284.</a></span> Odonseh for <i lang="see">Odoⁿʹseʼ</i> is the name of a kind of worm. -</p> -<p id="n285"><span class="endNoteNum"><a href="#n285src">285.</a></span> Shagoewatha for <i lang="see">Sʻhagoewatʹʻhăʼ</i> signifies “He punishes them (mankind)” and is the name of the muckworm. This peculiar -office is probably due to the identification of this worm with Satan. -</p> -<p id="n286"><span class="endNoteNum"><a href="#n286src">286.</a></span> Sʻhagodiyoweqgowa for <i>Shagadiioweq gowa</i> is the name of the Wind, or Whirlwind. -</p> -<p id="n287"><span class="endNoteNum"><a href="#n287src">287.</a></span> Ganiagwaihegowa for <i lang="see">Ganăiʼgwaihēʼgōwā</i> is explained in Note <a href="#n153">153</a>. -</p> -<p id="n288"><span class="endNoteNum"><a href="#n288src">288.</a></span> Oqtchihgah Ongwe for <i lang="see">Oqtciʹʼgäʼ Oñʹgweʻ</i> signify “It-Cloud Human Being”, or “Cloud Man”, i.e., a personified cloud. -</p> -<p id="n289"><span class="endNoteNum"><a href="#n289src">289.</a></span> Sadjāʹwĭskĭ is the name of the thousand-legged worm. -</p> -<p id="n290"><span class="endNoteNum"><a href="#n290src">290.</a></span> See note <a href="#n285">285</a>. -</p> -<p id="n291"><span class="endNoteNum"><a href="#n291src">291.</a></span> The word “man” here signifies “human beings” of the “first people.” -</p> -<p id="n292"><span class="endNoteNum"><a href="#n292src">292.</a></span> Odjisdanohgwah for <i lang="see">Odjisdanoʹʻgwăʼ</i> is the name of a star. -</p> -<p id="n293"><span class="endNoteNum"><a href="#n293src">293.</a></span> Gaaqgwaah for <i lang="see">Gääʹʻgwāā</i> is the name of the orb of the sun. But as its derivation shows that it is the name -of anything that is present to view, the word is also applied to the orb of the moon. -Strictly used, it requires the limiting term, “daytime,” to denote the sun, and “nighttime,” -to denote the moon. So the expressions, “day sun” and “night sun,” which are sometimes -<span class="pageNum" id="pb806">[<a href="#pb806">806</a>]</span>heard or seen, are inaccurate, as the word simply means “What is present to view.” -</p> -<p id="n294"><span class="endNoteNum"><a href="#n294src">294.</a></span> See note <a href="#n169">169</a>. Niagwaihegowa of this line differs from that cited in Note <a href="#n169">169</a> by having the adjective <i lang="see">gōwā</i> “great, large, monstrous,” suffixed to it. -</p> -<p id="n295"><span class="endNoteNum"><a href="#n295src">295.</a></span> Tgawenosdenh for <i lang="see">Tgawēnōsʹdĕñʼ</i> signifies “At the broad island,” or “At the great island.” -</p> -<p id="n296"><span class="endNoteNum"><a href="#n296src">296.</a></span> Othowege for <i lang="see">Otʻhowēʹgeʻ</i> signifies “At or in the north,” literally “At or in the place of cold.” -</p> -<p id="n297"><span class="endNoteNum"><a href="#n297src">297.</a></span> Hathogowa for <i lang="see">Hatʻhoʹʼgōwā</i> signifies “He is the Great Cold,” which is evidently the name of the Winter Power -(God). -</p> -<p id="n298"><span class="endNoteNum"><a href="#n298src">298.</a></span> Otho for <i lang="see">Otʹʻhoʼ</i> signifies “It is cold.” -</p> -<p id="n299"><span class="endNoteNum"><a href="#n299src">299.</a></span> Onenonhge for <i lang="see">Onēʹnaⁿʼgeʻ</i> signifies “At the place of sunshine.” -</p> -<p id="n300"><span class="endNoteNum"><a href="#n300src">300.</a></span> Dedioshwineqdon for <i lang="see">Dedioʻsʻhwineqʹdoⁿ</i> is the name of the “Warm spring wind.” -</p> -<p id="n301"><span class="endNoteNum"><a href="#n301src">301.</a></span> Ongwe Honwe for <i lang="see">Oñgweʹ-ʻHoñweʻ</i> signifies “real, or native, people,” people in contrast with pseudohuman beings, -or beings that assume or have had the human form and attributes belonging to the myth-making -epoch. In modern times, the name was applied to the native Indian person in contrast -with the European person. -</p> -<p id="n302"><span class="endNoteNum"><a href="#n302src">302.</a></span> Gaasyendietʻha for <i lang="see">Gaăʻsioñdieʹtʻhăʼ</i> is the name of the firedragon, or the meteor. See note <a href="#n260">260</a>. -</p> -<p id="n303"><span class="endNoteNum"><a href="#n303src">303.</a></span> Stone Coats is the legendary name of the sons of the Winter God. This brood of harmful -fictitious creatures owe their being to an erroneous folk-etymology of the word Tawiskaroⁿʼ, -the name of the Winter God. Cf. Introduction. -</p> -<p id="n304"><span class="endNoteNum"><a href="#n304src">304.</a></span> Ongwe Hanyos for <i lang="see">Oñʹgweʻ Hāʹnioʻs</i> signify “He is in the habit of killing human beings,” sometimes meaning a cannibal. -</p> -<p id="n305"><span class="endNoteNum"><a href="#n305src">305.</a></span> There is a well-known Wyandot tradition that in some former country of their ancestors -the winters were very severe and the snows fell excessively deep—so deep sometimes -that the poor people had to dig their way out of their wigwams in quest of sustenance. -Consequently, food was often scarce and famine rife, because the hunters were unable -to go out on account of the great depth of the snow. And, in some instances, it is -said, the pangs of hunger were so pressing that some famishing persons were driven -to kill and devour some of their own neighbors and friends. Others, more fortunate, -learning of these cannibalistic acts, decided to leave the country at once. So, digging -their way out through the drifted snows, they finally reached, southward from their -former homes, a river which they crossed and, continuing their journey some time, -they at last reached a land in which they found a much milder climate. But those who -remained became monsters—man-eaters, giants, stone coats, stone giants—and were very -strong in body. This is the popular explanation of a lost myth incident—the activity -of the Winter God. -</p> -<p>In later times, it is said, one of these Stone Coats found his way to the river which -the fugitives had crossed and stood on the farther bank, where he was seen by one -of the fugitive hunters. The Stone Coat would not attempt to cross the river for he -was afraid of water, but he called out across the river to the hunter, who had escaped -from the northern country, saying, “Cousin, come over here.” It is held that he wanted -to eat the hunter, who, however, did not obey his summons. But, in a canoe, he went -close to the opposite shore of the river, carrying with him a quantity of hot deer -fat, which he gave to the Stone Coat, telling him to drink it. When the Stone Coat -drank it his coat or skin of stone fell off from him, and he ceased being a man-eater, -and he then was willing to cross the river with the hunter, whom he called his cousin. -In the course of time the shows melted in that northern country and the Stone Coats -dispersed in various directions. -<span class="pageNum" id="pb807">[<a href="#pb807">807</a>]</span></p> -<p>Afterwards, an old Stone Coat woman came to the village of the fugitives on the south -side of the river (which is said to be the St. Lawrence River), and the people dwelling -there at once surmised that she came there with the desire of eating some one of its -inhabitants. But a young man and his wife took a basswood paddle (basswood is reputed -in legendary lore as having the power of depriving a Stone Coat of strength and life) -and they beat the old Stone Coat woman until she fell, exclaiming, “The Little Turtles -are killing me.” Then the Stone Coat woman arose and fled northward and escaped. The -other Stone Coats also departed northward, going to their native home, which was in -the far northland. -</p> -<p id="n306"><span class="endNoteNum"><a href="#n306src">306.</a></span> In addition to these striking characteristics this peculiar monster was said to have -only a single rib on either rib, which filled the space occupied by the normal number. -</p> -<p id="n307"><span class="endNoteNum"><a href="#n307src">307.</a></span> It is said that this monster was vulnerable only in the soles of its feet. -</p> -<p id="n308"><span class="endNoteNum"><a href="#n308src">308.</a></span> This statement that a warrior’s courage was in inverse ratio to the size of the shield -he carried is true to-day among the shield-bearing tribes of the United States. -</p> -<p id="n309"><span class="endNoteNum"><a href="#n309src">309.</a></span> The notion expressed here that the members of the human or other animate body, possessing -marked orenda or magic power, have the uncanny potency to fly back into place when -dismembered, unless prevented from doing so until cold, is not uncommon among people -having strong faith in sorcery. -</p> -<p id="n310"><span class="endNoteNum"><a href="#n310src">310.</a></span> Protest is here made against the abuse or mutilation of the dead. -</p> -<p id="n311"><span class="endNoteNum"><a href="#n311src">311.</a></span> See Note <a href="#n52">52</a>. -</p> -<p id="n312"><span class="endNoteNum"><a href="#n312src">312.</a></span> Turkey. -</p> -<p id="n313"><span class="endNoteNum"><a href="#n313src">313.</a></span> This use of a horn to pierce the foot of a competitor is not uncommon in these stories. -</p> -<p id="n314"><span class="endNoteNum"><a href="#n314src">314.</a></span> This statement is probably only a waggish addition of some relator rather than the -expression of a belief that the sun may be pushed back by any means. -</p> -<p id="n315"><span class="endNoteNum"><a href="#n315src">315.</a></span> This is another instance of the use of the eyes of living birds instead of the usual -plum pits in this game. -</p> -<p id="n316"><span class="endNoteNum"><a href="#n316src">316.</a></span> This incident occurs in another story of this collection. See Note <a href="#n118">118</a>. -</p> -<p id="n317"><span class="endNoteNum"><a href="#n317src">317.</a></span> This statement gives this incident a cosmical implication. -</p> -<p id="n318"><span class="endNoteNum"><a href="#n318src">318.</a></span> This implies plainly that the so-called “naked dance” was a fetish of this person. -</p> -<p id="n319"><span class="endNoteNum"><a href="#n319src">319.</a></span> This term signifies, “He, the Cold One.” It is a name of Winter. -</p> -<p id="n320"><span class="endNoteNum"><a href="#n320src">320.</a></span> This is a story of the Wind-Beings or Gods. -</p> -<p id="n321"><span class="endNoteNum"><a href="#n321src">321.</a></span> The number 10 is connected with certain rites pertaining to the lifting of the period -of mourning. -</p> -<p id="n322"><span class="endNoteNum"><a href="#n322src">322.</a></span> This is not the historical origin of the “Mask” societies among the Iroquois. -</p> -<p id="n323"><span class="endNoteNum"><a href="#n323src">323.</a></span> There is here also a vague cosmical implication. -</p> -<p id="n324"><span class="endNoteNum"><a href="#n324src">324.</a></span> This shows that the Iroquois and the Seneca believed that the personality was different -from the flesh of the body. -</p> -<p id="n325"><span class="endNoteNum"><a href="#n325src">325.</a></span> This term with the suffix <i>-gowa</i> signifies, “Great Whirlwind or Cyclone,” and is here used to awe the Genonsgwa or -Stone Coat kidnaper. -</p> -<p id="n326"><span class="endNoteNum"><a href="#n326src">326.</a></span> This is the plural, or rather distributive plural, form that is added to the noun -Genonsgwa, making it signify “all kinds of Stone Coats.” -</p> -<p id="n327"><span class="endNoteNum"><a href="#n327src">327.</a></span> The meaning of this title is “Thunder, His Son and his Grandmother.” -</p> -<p id="n328"><span class="endNoteNum"><a href="#n328src">328.</a></span> This title means “He, the Chief, and Flint.” -</p> -<p id="n329"><span class="endNoteNum"><a href="#n329src">329.</a></span> These two words signify “At the high rock.” -</p> -<p id="n330"><span class="endNoteNum"><a href="#n330src">330.</a></span> He spears fish. -</p> -<p id="n331"><span class="endNoteNum"><a href="#n331src">331.</a></span> Turtle. -<span class="pageNum" id="pb808">[<a href="#pb808">808</a>]</span></p> -<p id="n332"><span class="endNoteNum"><a href="#n332src">332.</a></span> The meanings of the names of these ten sons of the Chief who married Hongak, the -Wild Goose woman, are, in their order, as follows: (<i>a</i>) Red-headed; (<i>b</i>) Long-headed; (<i>c</i>) Long-billed; (<i>d</i>) Long-mandibled; (<i>e</i>) Long-footed; (<i>f</i>) Bow-legged; (<i>g</i>) Long-clawed; (<i>h</i>) Large-clawed; (<i>i</i>) Fat-headed; and (<i>j</i>) Flint. With the possible exception of the last, these names are not inappropriate -for goslings. -</p> -<p id="n333"><span class="endNoteNum"><a href="#n333src">333.</a></span> The Dagwanoenyent is the Cyclone or Whirlwind which is here represented as striking -the vault of the sky with a crash, as the sky was regarded as a solid body. -</p> -<p id="n334"><span class="endNoteNum"><a href="#n334src">334.</a></span> This whirlwind of snakes is a weird conception, like some other incidents of the -story. -</p> -<p id="n335"><span class="endNoteNum"><a href="#n335src">335.</a></span> These two native terms signify, respectively, “At the deep lake” and “There where -it has passed through the earth.” The last meaning is that the water is so deep that -it protrudes on the other side of the earth. -</p> -<p id="n336"><span class="endNoteNum"><a href="#n336src">336.</a></span> Blue Jay people. -</p> -<p id="n337"><span class="endNoteNum"><a href="#n337src">337.</a></span> “At the Mountains.” -</p> -<p id="n338"><span class="endNoteNum"><a href="#n338src">338.</a></span> Partridge. -</p> -<p id="n339"><span class="endNoteNum"><a href="#n339src">339.</a></span> This is not a Seneca word. -</p> -<p id="n340"><span class="endNoteNum"><a href="#n340src">340.</a></span> Mosquito. -</p> -<p id="n341"><span class="endNoteNum"><a href="#n341src">341.</a></span> “Having roots” and “He who plants.” -</p> -<p id="n341a"><span class="endNoteNum"><a href="#n341asrc">341a.</a></span> In the Odyssey Odysseus constructed his dwelling place in a similar way and place. -</p> -<p id="n342"><span class="endNoteNum"><a href="#n342src">342.</a></span> This is a name of Winter = “He, the Cold.” -</p> -<p id="n342a"><span class="endNoteNum"><a href="#n342asrc">342a.</a></span> This name signifies, “They (<i>fem.</i>) are clouds going about from place to place.” -</p> -<p id="n343"><span class="endNoteNum"><a href="#n343src">343.</a></span> This trail is the dramatizing of the sun’s rays in the morning or in the evening -passing through broken clouds and casting rays and shadows across the sky. An illusion -arising from regarding what is visible as having a solid surface. -</p> -<p id="n344"><span class="endNoteNum"><a href="#n344src">344.</a></span> One of Okteondon’s men had just paid the penalty of disobedience of his leader’s -order. -</p> -<p id="n345"><span class="endNoteNum"><a href="#n345src">345.</a></span> This name seems to mean “He has lost his leggings.” <i lang="see">Hoisʻhäʻtoñʹniʻ</i> is the correct form. -</p> -<p id="n346"><span class="endNoteNum"><a href="#n346src">346.</a></span> This is the name of a large bird which soars so high that it has won the name “pertaining -to the clouds.” -</p> -<p id="n347"><span class="endNoteNum"><a href="#n347src">347.</a></span> This is evidently reminiscent of an earlier age when human pelts were regarded as -trophies of cannibal hunters. -</p> -<p id="n348"><span class="endNoteNum"><a href="#n348src">348.</a></span> The Seneca terms signify, “Human beings, they, both men and women, eat,” i.e., both -men and women were cannibals. -</p> -<p id="n349"><span class="endNoteNum"><a href="#n349src">349.</a></span> This method of bringing dry bones to life again, so frequent in these stories, is -not, of course, peculiar to the Seneca. -</p> -<p id="n350"><span class="endNoteNum"><a href="#n350src">350.</a></span> Blood and the color red appear to be signs of ill omen in the belief of the early -story-tellers. -</p> -<p id="n351"><span class="endNoteNum"><a href="#n351src">351.</a></span> The method of the dream testing is virtually identical with that in legend No. 70, -even to the words used. -</p> -<p id="n352"><span class="endNoteNum"><a href="#n352src">352.</a></span> This method of destroying the lodges of vanquished sorcerers is frequently employed -in these tales. -</p> -<p id="n353"><span class="endNoteNum"><a href="#n353src">353.</a></span> “He whose body is bright” and “Thousand-legged worm.” -</p> -<p id="n354"><span class="endNoteNum"><a href="#n354src">354.</a></span> This word signifies “He who tortures them.” According to the following line he belonged -to the Toad people. -</p> -<p id="n355"><span class="endNoteNum"><a href="#n355src">355.</a></span> Here there is implied a mythic reference in the use of the number 7. -</p> -<p id="n356"><span class="endNoteNum"><a href="#n356src">356.</a></span> Blue Jay. -</p> -<p id="n357"><span class="endNoteNum"><a href="#n357src">357.</a></span> Crow. -<span class="pageNum" id="pb809">[<a href="#pb809">809</a>]</span></p> -<p id="n358"><span class="endNoteNum"><a href="#n358src">358.</a></span> The superheated flint lodge to destroy evil-minded wizards by some hero is a common -device in these stories. -</p> -<p id="n359"><span class="endNoteNum"><a href="#n359src">359.</a></span> This native term is very broad in its extension, as it includes the Man-Beings of -the first cosmic period, the first people, the ancients, as well as mankind of the -last cosmic period of these tales. -</p> -<p id="n360"><span class="endNoteNum"><a href="#n360src">360.</a></span> This statement that blood and pain were given the body for its protection is singular, -to say the least. -</p> -<p id="n361"><span class="endNoteNum"><a href="#n361src">361.</a></span> This story resembles No. 11, “The Snake with Two Heads,” in some of its details. -</p> -<p id="n362"><span class="endNoteNum"><a href="#n362src">362.</a></span> Raccoon. -</p> -<p id="n363"><span class="endNoteNum"><a href="#n363src">363.</a></span> Deer. -</p> -<p id="n364"><span class="endNoteNum"><a href="#n364src">364.</a></span> The Great Heads were the Dagwanoenyent. -</p> -<p id="n365"><span class="endNoteNum"><a href="#n365src">365.</a></span> The Arrow. -</p> -<p id="n366"><span class="endNoteNum"><a href="#n366src">366.</a></span> This term signifies “People of the Land of Reeds.” It Is not at all certain that -the name applied to any place in the southland, for the modern Iroquois apply it to -certain people coming from Ononʻhoʻgwaʹʼgeʻ near Binghamton, N. Y. -</p> -<p id="n367"><span class="endNoteNum"><a href="#n367src">367.</a></span> The Roué. -</p> -<p id="n368"><span class="endNoteNum"><a href="#n368src">368.</a></span> These two words signify “ ‘Cherokee’; there they dwell.” That is, it was the country -of the Cherokee. -</p> -<p id="n369"><span class="endNoteNum"><a href="#n369src">369.</a></span> The words “Ne Hononhsot” signify “the lodge tenant,” but “Endekha Gaahgwa” signify -“the sun,” i.e., “Diurnal It-Orb-of-Light.” -</p> -<p id="n370"><span class="endNoteNum"><a href="#n370src">370.</a></span> This is an official title; it denotes “the chiefess”; that is, the woman chief, who -is such by election, and not by being a wife of a chief. -</p> -<p id="n371"><span class="endNoteNum"><a href="#n371src">371.</a></span> This conception of a river of land is picturesque, to say the least. -</p> -<p id="n372"><span class="endNoteNum"><a href="#n372src">372.</a></span> This is a protest against prevalent cannibalism. -</p> -<p id="n373"><span class="endNoteNum"><a href="#n373src">373.</a></span> Hăʼdegaunʹdăgeʻ, i.e., “All kinds of trees,” and the Dwarf Man, respectively. -</p> -<p id="n374"><span class="endNoteNum"><a href="#n374src">374.</a></span> “She, the Proud One.” -</p> -<p id="n375"><span class="endNoteNum"><a href="#n375src">375.</a></span> This story is identical with one published by Lafitau in his “Moeurs, etc.” -</p> -<p id="n376"><span class="endNoteNum"><a href="#n376src">376.</a></span> Thunder or the Thunder Man-Being. -</p> -<p id="n377"><span class="endNoteNum"><a href="#n377src">377.</a></span> This is the statement of an early form of anthropic parthenogenesis; its enduring -implication is that air (wind)—that is, breath—is the source of life. In later development -it becomes an immaculate conception. -</p> -<p id="n378"><span class="endNoteNum"><a href="#n378src">378.</a></span> The Wind Man-Being and Winter Man-Being. -</p> -<p id="n379"><span class="endNoteNum"><a href="#n379src">379.</a></span> The use of the epithet “cannibal” is justified only by the thought that persons are -killed to be eaten; a natural inference to cannibalistic peoples. -</p> -<p id="n380"><span class="endNoteNum"><a href="#n380src">380.</a></span> The name is not easily translatable; it was probably partly misunderstood. -</p> -<p id="n381"><span class="endNoteNum"><a href="#n381src">381.</a></span> A Fishhawk. -</p> -<p id="n382"><span class="endNoteNum"><a href="#n382src">382.</a></span> Flint-worker or Flint-maker, i.e., Arrow-head-maker. -</p> -<p id="n383"><span class="endNoteNum"><a href="#n383src">383.</a></span> Net-Maker. -</p> -<p id="n384"><span class="endNoteNum"><a href="#n384src">384.</a></span> He, the Eunuch. -</p> -<p id="n385"><span class="endNoteNum"><a href="#n385src">385.</a></span> Corn soup. -</p> -<p id="n386"><span class="endNoteNum"><a href="#n386src">386.</a></span> The Thunderers = They whose voices go about. -</p> -<p id="n387"><span class="endNoteNum"><a href="#n387src">387.</a></span> Crow and “The Other Side,” sometimes Left-handed. -</p> -<p id="n388"><span class="endNoteNum"><a href="#n388src">388.</a></span> Cyclone and Meteor. -</p> -<p id="n389"><span class="endNoteNum"><a href="#n389src">389.</a></span> This is the descriptive epithet applied to a dark or black cyclonic wind cloud. -</p> -<p id="n390"><span class="endNoteNum"><a href="#n390src">390.</a></span> A Hawk. -</p> -<p id="n391"><span class="endNoteNum"><a href="#n391src">391.</a></span> A cloud or fog. -</p> -<p id="n392"><span class="endNoteNum"><a href="#n392src">392.</a></span> The Great Blue Lizard, a mythic being. -<span class="pageNum" id="pb810">[<a href="#pb810">810</a>]</span></p> -<p id="n393"><span class="endNoteNum"><a href="#n393src">393.</a></span> The Mother or Eldest Woman of the Whirlwind People and She, the Stone Coat. -</p> -<p id="n394"><span class="endNoteNum"><a href="#n394src">394.</a></span> This is a very good definition of faith. -</p> -<p id="n395"><span class="endNoteNum"><a href="#n395src">395.</a></span> “The Lake Where the Stone Giants Lie Buried.” -</p> -<p id="n396"><span class="endNoteNum"><a href="#n396src">396.</a></span> This is the usual description. -</p> -<p id="n397"><span class="endNoteNum"><a href="#n397src">397.</a></span> The Great Head is only another name of Dagwanoenyent, who is the Tornado or Cyclone. -</p> -<p id="n398"><span class="endNoteNum"><a href="#n398src">398.</a></span> This particular method of raising the dead is common to a large number of other stories. -They differ only in minor details; in this a number of trees is mentioned, while in -other stories only a single tree is mentioned. -</p> -<p id="n399"><span class="endNoteNum"><a href="#n399src">399.</a></span> These two words together signify “He eats human beings as a habit;” i.e., he is a -cannibal. -</p> -<p id="n400"><span class="endNoteNum"><a href="#n400src">400.</a></span> This name is sometimes applied to a person who after being in a long swoon regains -consciousness. -</p> -<p id="n401"><span class="endNoteNum"><a href="#n401src">401.</a></span> This refers to the grinding of the rocks and stones by the force of cyclonic winds. -</p> -<p id="n402"><span class="endNoteNum"><a href="#n402src">402.</a></span> This signifies “the small dose.” It is the name of a famous medicine, and it is so -called because only a very small dose is required. Erroneously it has been commonly -rendered “the small water.” -</p> -<p id="n403"><span class="endNoteNum"><a href="#n403src">403.</a></span> The term hochinagen is the name commonly applied to the native healer and exorcist. -</p> -<p id="n404"><span class="endNoteNum"><a href="#n404src">404.</a></span> A maid or woman during the period of her catamenia became sacred or taboo to all -men and ill persons; it was therefore dangerous to have her around; her sacredness -or taboo was infectious. -</p> -<p id="n405"><span class="endNoteNum"><a href="#n405src">405.</a></span> This is an abbreviated form of the name Ganyăʼgwaiʻheʹgōwā, the great monster-bear. -</p> -<p id="n406"><span class="endNoteNum"><a href="#n406src">406.</a></span> This denotes the spike of a flowering plant. -</p> -<p id="n407"><span class="endNoteNum"><a href="#n407src">407.</a></span> This was an underhanded method of ascertaining whether a person lying near a fire -was sound asleep or not; it was practiced chiefly by wicked persons in order to injure -other persons. -</p> -<p id="n408"><span class="endNoteNum"><a href="#n408src">408.</a></span> These perils barring a path are employed in a number of other stories. The same monsters -are not always mentioned, but their common provenance seems to be indicated, nevertheless. -</p> -<p id="n409"><span class="endNoteNum"><a href="#n409src">409.</a></span> This human skin flayed off whole is an example of the methods of torture practiced -by the ancestors of the story tellers. It was believed that wizards and sorcerers -could remove the flesh-body from the skin without destroying the life of the victim, -which then was supposed to animate the empty skin. These skins retained the powers -of the body and were usually called “a pouch.” This retaining of life by these skins, -flayed whole, is mentioned in the Odyssey of Homer, where he speaks of the slaughter -of the cows of the Sun. In the native conception this was regarded as a refined species -of slavery. -</p> -<p id="n410"><span class="endNoteNum"><a href="#n410src">410.</a></span> It was customary in some families making pretensions to sorcery to conceal the child -who had been born with a caul. This was done in such manner that no one other than -one of the nearest of the child’s kin should be charged with the wardship of the hidden -child, and so should have access exclusively to the initiate. One of the means employed -in shielding the initiate from the view of other persons was to strew carefully about -the place of concealment cat-tail flag down in such wise that any displacement of -it would indicate intrusion by some unauthorized person. Thus is derived the epithet -“down-fended,” or “warded by down.” Secondarily, it may have meant “mat-warded,” because -mats were in some instances made from this kind of flag. (See <i>21st Ann. Rept. Bur. Amer. Ethn.</i>, p. 127.) -</p> -<p id="n411"><span class="endNoteNum"><a href="#n411src">411.</a></span> This is literally what the native term signifies. -<span class="pageNum" id="pb811">[<a href="#pb811">811</a>]</span></p> -<p id="n412"><span class="endNoteNum"><a href="#n412src">412.</a></span> It was believed, and so reported traditionally, that usually the arrow of a sorcerer -could not be removed from a wound except by its owner without injuring the arrow. -</p> -<p id="n413"><span class="endNoteNum"><a href="#n413src">413.</a></span> This is the literal meaning of the native term, and was the name of a ceremonial -feast, the virtues of which were believed to be rooted in the fact of the complete -consumption of the food offered by those who had been invited to eat up what was set -before them. It was permissible for such a guest, however, to pay another to eat up -what he himself or herself was not able to devour, for if anything of the feast should -be left over the purpose of the feast would be defeated—by the malign influence of -hostile sorcerers. -</p> -<p id="n414"><span class="endNoteNum"><a href="#n414src">414.</a></span> See note <a href="#n409">409</a>. -</p> -<p id="n414a"><span class="endNoteNum"><a href="#n414asrc">414a.</a></span> This is one form of what is commonly called <i>kinnikinic</i>, a term which signifies “a mixture,” although it is also applied to the several plants -which commonly form the ingredients in the mixture. -</p> -<p id="n415"><span class="endNoteNum"><a href="#n415src">415.</a></span> The native term here rendered “amulet” has a number of meanings, another being the -dried spike of a plant—that of the mullein, for example. So this might be translated -“The Spike-Hitter.” It also is applied to any black object or toy. -</p> -<p id="n416"><span class="endNoteNum"><a href="#n416src">416.</a></span> This feature of the shrinking path is interesting. -</p> -<p id="n417"><span class="endNoteNum"><a href="#n417src">417.</a></span> The rendering of the native term by “owls” is literal, but the word “owl” is taken -in the sense of any nondescript bird of ill omen. -</p> -<p id="n418"><span class="endNoteNum"><a href="#n418src">418.</a></span> The Seneca for this name is <i lang="see">Hotkwĕⁿʼdadegĕⁿʼʹăʻ</i>, i.e., “He, the Burnt Belly, Small.” Otherwise, “Small Mr. Burnt Belly.” -</p> -<p id="n419"><span class="endNoteNum"><a href="#n419src">419.</a></span> It was a common belief among the Seneca and the other Iroquoian people that a sorcerer -was usually aware of what another was doing, even though they might dwell far apart. -</p> -<p id="n420"><span class="endNoteNum"><a href="#n420src">420.</a></span> This returning of human life to the body of a simulated animal is also quite common -in stories recounting the fanciful exploits of sorcerers. -</p> -<p id="n421"><span class="endNoteNum"><a href="#n421src">421.</a></span> This is the name of a woman who belonged to a class of ferocious women who gained -notoriety by seeking to destroy their sons-in-law on their wedding nights. This name -denotes the habit of these women of casting themselves into the fire as a challenge. -The name signifies, “She who is burned in many places.” -</p> -<p id="n422"><span class="endNoteNum"><a href="#n422src">422.</a></span> See note <a href="#n410">410</a>. This is the masculine form of the Seneca expression. -</p> -<p id="n423"><span class="endNoteNum"><a href="#n423src">423.</a></span> This is the indefinite form of the expression cited in the preceding note. -</p> -<p id="n424"><span class="endNoteNum"><a href="#n424src">424.</a></span> This is the Seneca form of the name for a human skin, flayed off whole, which was -made to serve as a warder for some noted sorcerer or sorceress. See note <a href="#n409">409</a>. -</p> -<p id="n425"><span class="endNoteNum"><a href="#n425src">425.</a></span> This method of heating and hardening wooden instruments was employed by Ulysses. -See Homer’s Odyssey. -</p> -<p id="n426"><span class="endNoteNum"><a href="#n426src">426.</a></span> This expression is the nearest approximation in sense to the native term which signifies, -literally, “He who has achieved or perfected our faculties.” -</p> -<p id="n427"><span class="endNoteNum"><a href="#n427src">427.</a></span> This description recalls the Homeric contests for prizes between the Greek warriors -before Troy. -</p> -<p id="n428"><span class="endNoteNum"><a href="#n428src">428.</a></span> The following recital of the obstacles along this mysterious path, occurring in slightly -varying versions elsewhere, reminds one of the seven guarded passageways along the -path of Ishtar’s descent to the regions of the dead. -</p> -<p id="n429"><span class="endNoteNum"><a href="#n429src">429.</a></span> The term rendered “mother” denotes in the vernacular the “matron” or head woman, -although “mother” is better. -</p> -<p id="n430"><span class="endNoteNum"><a href="#n430src">430.</a></span> The Partridge. -</p> -<p id="n431"><span class="endNoteNum"><a href="#n431src">431.</a></span> The Seneca name is Oʻsoʹon(t). The “t” sound is obsolescent. -</p> -<p id="n432"><span class="endNoteNum"><a href="#n432src">432.</a></span> These are offerings to the genii of the place. -</p> -<p id="n433"><span class="endNoteNum"><a href="#n433src">433.</a></span> He is the last remaining person. -<span class="pageNum" id="pb812">[<a href="#pb812">812</a>]</span></p> -<p id="n434"><span class="endNoteNum"><a href="#n434src">434.</a></span> This is the method formerly used to “guess” the meaning of one’s dream. -</p> -<p id="n435"><span class="endNoteNum"><a href="#n435src">435.</a></span> It will be noted that most of the proper names in this story indicate reference to -some process or object of nature. -</p> -<p id="n436"><span class="endNoteNum"><a href="#n436src">436.</a></span> This rising and falling of the sky appears as an incident in a number of other tales -of this character. -</p> -<p id="n437"><span class="endNoteNum"><a href="#n437src">437.</a></span> This term is used as both noun and adjective; here it is used as a noun; it signifies, -“What customarily uses its orenda or magic power destructively.” -</p> -<p id="n438"><span class="endNoteNum"><a href="#n438src">438.</a></span> This term refers to the Wind God whose activities earned for him the epithet, “Evil-minded.” -</p> -<p id="n439"><span class="endNoteNum"><a href="#n439src">439.</a></span> This form of the generic noun <i lang="see">oñʹgweʻ</i> signifies “The male Man-Being.” -</p> -<p id="n440"><span class="endNoteNum"><a href="#n440src">440.</a></span> This address is made as a part of the ceremonies at the harvest festival, commonly -called the “Green Corn dance.” In this expression the word “green” stands for “new,” -i.e., newly harvested corn. -</p> -<p id="n441"><span class="endNoteNum"><a href="#n441src">441.</a></span> This woman in the original story is Mother Earth. Here she has become the representative -of the expression of Mother Earth—the offspring of her life-giving powers. -</p> -<p id="n442"><span class="endNoteNum"><a href="#n442src">442.</a></span> This appears to be a sort of parable teaching the virtue of gratefulness for what -one receives of the bounties of nature on earth. -</p> -<p id="n443"><span class="endNoteNum"><a href="#n443src">443.</a></span> The evil of one man is visited on the members of the community to which he belongs; -this represents the method of avenging a wrong by the early Iroquoian people. -</p> -<p id="n444"><span class="endNoteNum"><a href="#n444src">444.</a></span> This old woman was the matron of the family, or ohwachira. -</p> -<p id="n445"><span class="endNoteNum"><a href="#n445src">445.</a></span> This is the Winter God, but here he is called “He who is robed in flint.” -</p> -<p id="n446"><span class="endNoteNum"><a href="#n446src">446.</a></span> This has reference to the dances of the women and maids in which they dramatize the -waving of the stalks of standing corn. -</p> -<p id="n447"><span class="endNoteNum"><a href="#n447src">447.</a></span> The expression “You two cousins” denotes the two symbolic sides of the tribe—the -two phratries, or, rather, sisterhoods, of clans. -</p> -<p id="n448"><span class="endNoteNum"><a href="#n448src">448.</a></span> It will be noted that the framework of this story is in some respects exactly like -that of the next preceding. -</p> -<p id="n449"><span class="endNoteNum"><a href="#n449src">449.</a></span> This is a fine example of the native regard for all living things; even the plants -find a place in their sympathy. -</p> -<p id="n450"><span class="endNoteNum"><a href="#n450src">450.</a></span> This story has a number of interesting weather signs. -</p> -<p id="n450a"><span class="endNoteNum"><a href="#n450asrc">450a.</a></span> This is a very interesting statement, because it connects this mythic porcupine with -Sunlight. The porcupine, the mythic being, is usually connected with sunlight in American -myths, especially the quivering or dancing spring sunlight. -</p> -<p id="n451"><span class="endNoteNum"><a href="#n451src">451.</a></span> This is the act of exorcism by blowing up the evil persons. -</p> -<p id="n452"><span class="endNoteNum"><a href="#n452src">452.</a></span> The native word literally means, “One—it one’s word uses to make,” i.e., “One uses -it to make one’s word”; briefly, it is one’s pledge, the token of a vow. -</p> -<p id="n453"><span class="endNoteNum"><a href="#n453src">453.</a></span> The imitative sounds or utterances which certain activities were thought to emit -are no small part of the interest these stories have for the students of the origin -of words and sentences. The recorder was at all times careful to write down these -very naïve but most expressive sounds. -</p> -<p id="n454"><span class="endNoteNum"><a href="#n454src">454.</a></span> The remainder of this incident belongs to the story of Sʻhodieonskon; this version, -however, is much longer. -</p> -<p id="n455"><span class="endNoteNum"><a href="#n455src">455.</a></span> This circumstance gave rise to the name of this hero, Hahadodagwatʻha, i.e., “He -who pulls out the branch customarily.” -</p> -<p id="n456"><span class="endNoteNum"><a href="#n456src">456.</a></span> This name signifies “Standing Rock” or “Projecting Rock.” -</p> -<p id="n457"><span class="endNoteNum"><a href="#n457src">457.</a></span> This native word is usually rendered variously in popular translations as “Stone -Coat,” “Stone Shirt,” “Stone Giant,” “Giant,” “Monster Man.” <span class="pageNum" id="pb813">[<a href="#pb813">813</a>]</span>Its real significance and correct translation has been given in the introduction to -these stories. -</p> -<p id="n458"><span class="endNoteNum"><a href="#n458src">458.</a></span> As explained in the introduction, this represents poetic license, i.e., the use of -the word for flint or chert for ice. -</p> -<p id="n459"><span class="endNoteNum"><a href="#n459src">459.</a></span> The foregoing recital details certain customs pertaining to ambassadors to hostile -tribes, which are of marked interest. -</p> -<p id="n460"><span class="endNoteNum"><a href="#n460src">460.</a></span> The matter of this symbol is fully carried out in the dedicatory language of the -League or Federation of the Iroquois. -</p> -<p id="n461"><span class="endNoteNum"><a href="#n461src">461.</a></span> The following incident on the island is found in other stories, especially in that -of Hayanoweh. -</p> -<p id="n462"><span class="endNoteNum"><a href="#n462src">462.</a></span> This incident shows that the story-tellers believed that the so-called dead were -really not dead, and that these well knew what was transpiring on earth among mankind. -</p> -<p id="n463"><span class="endNoteNum"><a href="#n463src">463.</a></span> This is the psychological counterpart of the familiar “Fear not” of the Sacred Scriptures. -</p> -<p id="n464"><span class="endNoteNum"><a href="#n464src">464.</a></span> This is the slavery or servitude imposed by the evil use of orenda (or magic power) -by a hostile person; in its original sense the English “spellbound” had this signification. -<span class="pageNum" id="pb815">[<a href="#pb815">815</a>]</span></p> -</div> -</div> -<div id="ix" class="div1 index"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">INDEX</h2> -</div> -<div class="divBody"> -<p class="first"><span class="sc">Air</span>, walking on, <a href="#pb340">340</a> -</p> -<p><span class="sc">Algonquian God of Winter</span>, <a href="#pb61">61</a> -</p> -<p><span class="sc">Armstrong, John</span>, Seneca informant, <a href="#pb50">50</a>, <a href="#pb52">52</a> -</p> -<p><span class="sc">Arrow</span>— -<br>embedded in body, extraction of, <a href="#pb416">416</a> -<br>leaf used in withdrawing from body, <a href="#pb535">535</a> -<br>magic, <a href="#pb317">317</a> -</p> -<p><span class="sc">Ball game</span>— -<br>challenge to play, <a href="#pb234">234</a> -<br>won by dog dressed as man, <a href="#pb235">235</a> -</p> -<p><span class="sc">Ballou, Prof. Howard M.</span>— -<br>bibliographic research, <a href="#pb10">10</a> -<br>preparation of List of Works Relating to Hawaii, <a href="#pb29">29</a> -</p> -<p><span class="sc">Bark</span>, used to prevent making tracks, <a href="#pb222">222</a> -</p> -<p><span class="sc">Basswood bark</span>, rope made from, <a href="#pb122">122</a> -</p> -<p><span class="sc">Bear</span>— -<br>bones of, to give magic power, <a href="#pb343">343</a> -<br>killed by shooting in forefoot, <a href="#pb343">343</a> -<br>nurses and cares for boy, <a href="#pb442">442</a> -</p> -<p><span class="sc">Bear songs and dances</span>, origin of, <a href="#pb658">658</a> -</p> -<p><span class="sc">Bears</span>— -<br>guarding pathway to chestnuts, <a href="#pb505">505</a> -<br>used to convey boy, <a href="#pb284">284</a> -</p> -<p><span class="sc">Beavers</span>, called upon to destroy enemy, <a href="#pb120">120</a> -</p> -<p><span class="sc">Berries</span>, magic appearance of, <a href="#pb192">192</a> -</p> -<p><span class="sc">Bird</span>, converted into man, <a href="#pb181">181</a> -</p> -<p><span class="sc">Black Chief</span>, Seneca informant, <a href="#pb52">52</a> -</p> -<p><span class="sc">Boas, Dr. Franz</span>, special research work by, <a href="#pb9">9</a>, <a href="#pb24">24</a> -</p> -<p><span class="sc">Body</span>, stroking of, in greeting, <a href="#pb631">631</a> -</p> -<p><span class="sc">Bone</span>, solid, forming ribs, <a href="#pb259">259</a> -</p> -<p><span class="sc">Bones</span>— -<br>converted into birds, <a href="#pb487">487</a> -<br>reassembled and brought to life, <a href="#pb212">212</a>, <a href="#pb216">216</a>, <a href="#pb217">217</a>, <a href="#pb398">398</a>, <a href="#pb404">404</a>, <a href="#pb488">488</a>, <a href="#pb490">490</a>, <a href="#pb586">586</a> -</p> -<p><span class="sc">Boy</span>— -<br>adopted by bear, <a href="#pb367">367</a> -<br>becomes fastened to back of monster, <a href="#pb481">481</a> -<br>rescued from bear, <a href="#pb369">369</a> -</p> -<p><span class="sc">Buffalo Man</span>, side composed of one rib, <a href="#pb101">101</a> -</p> -<p><span class="sc">Buffaloes</span>, body killed but spirit unharmed, <a href="#pb102">102</a> -</p> -<p><span class="sc">Burial</span>, ancient and modern methods, <a href="#pb459">459</a> -</p> -<p><span class="sc">Cannibal</span>, woman becomes, by tasting her own blood, <a href="#pb464">464</a> -</p> -<p><span class="sc">Canoe</span>— -<br>controlled by songs, <a href="#pb146">146</a> -<br>creation of, <a href="#pb568">568</a> -<br>diminutive, swallowing of, <a href="#pb569">569</a> -<br>having magic power, <a href="#pb247">247</a>, <a href="#pb407">407</a> -<br>magically enlarging for use, <a href="#pb362">362</a> -<br>making of, <a href="#pb163">163</a> -<br>propelled by wild geese, <a href="#pb706">706</a>, <a href="#pb712">712</a>, <a href="#pb713">713</a> -<br>sailing through the air, <a href="#pb225">225</a>, <a href="#pb391">391</a> -<br>white flint, power to restore life, <a href="#pb304">304</a> -</p> -<p><span class="sc">Chestnut pudding</span>, making of, <a href="#pb188">188</a> -</p> -<p><span class="sc">Chestnuts</span>— -<br>guarded by wizards, <a href="#pb201">201</a> -<br>journey to secure, <a href="#pb150">150</a>, <a href="#pb207">207</a>, <a href="#pb216">216</a> -<br>use of, as food, <a href="#pb148">148</a>, <a href="#pb187">187</a>, <a href="#pb199">199</a>, <a href="#pb503">503</a> -</p> -<p><span class="sc">Chief, world</span>, chosen in council, <a href="#pb332">332</a>–341 -</p> -<p><span class="sc">Corn</span>— -<br>acquisition, of <a href="#pb642">642</a> -<br>enormous size, <a href="#pb481">481</a> -<br>legend of origin of, <a href="#pb643">643</a> -<br>mysterious appearance of, <a href="#pb637">637</a>, <a href="#pb640">640</a> -<br>songs and dances, <a href="#pb649">649</a> -<br>white, origin of, <a href="#pb652">652</a> -</p> -<p><span class="sc">Corn dances</span>, ceremony of, <a href="#pb647">647</a> -</p> -<p><span class="sc">Corn meal</span>, made with one blow of pestle, <a href="#pb399">399</a> -</p> -<p><span class="sc">Corn Woman</span>, declaration of, <a href="#pb649">649</a> -</p> -<p><span class="sc">Council, world</span>— -<br>chief chosen for all peoples, <a href="#pb332">332</a>–341 -<br>held at Broken Land, <a href="#pb325">325</a> -<br>invitation to attend, <a href="#pb336">336</a> -</p> -<p><span class="sc">Council fire</span>, uncovering and covering of, <a href="#pb541">541</a> -</p> -<p><span class="sc">Creation myths</span>— -<br>analysis, of <a href="#pb54">54</a> -<br>teachings, of <a href="#pb62">62</a> -</p> -<p><span class="sc">Curtin, Jeremiah</span>— -<br>field notes unrevised and unedited, <a href="#pb49">49</a> -<br>legends and myths, analysis of, <a href="#pb52">52</a> -<br>myths and tales, conclusions concerning, <a href="#pb53">53</a> -<br>records made by, <a href="#pb48">48</a> -<br>reference to work of, <a href="#pb51">51</a> -</p> -<p><span class="sc">Cushing, Frank Hamilton</span>, reference to work of, <a href="#pb51">51</a> -</p> -<p><span class="sc">Daowanoenyent.</span> <i>See</i> Whirlwind People. -</p> -<p><span class="sc">Dances</span>, Green Corn, <a href="#pb257">257</a> -</p> -<p><span class="sc">Deer</span>, hunting of, <a href="#pb656">656</a> -</p> -<p><span class="sc">Deer, white</span>— -<br>borrowing coat of, <a href="#pb267">267</a> -<br>carries boy away on antlers, <a href="#pb354">354</a> -<span class="pageNum" id="pb816">[<a href="#pb816">816</a>]</span> -</p> -<p><span class="sc">Deity</span>, conception of, <a href="#pb62">62</a> -</p> -<p><span class="sc">Densmore, Miss Frances</span>— -<br>researches in Indian music, <a href="#pb10">10</a> -<br>special researches, <a href="#pb27">27</a> -</p> -<p><span class="sc">Djogeon.</span> <i>See</i> Dwarf People. -</p> -<p><span class="sc">Dog</span>— -<br>acts as guide, <a href="#pb121">121</a> -<br>great power given to owner of, <a href="#pb236">236</a> -<br>magic, <a href="#pb158">158</a> -<br>restored to life, <a href="#pb473">473</a> -<br>Stone Coat’s, <a href="#pb178">178</a> -<br>trails scent in air, <a href="#pb470">470</a> -<br>turns to stone, <a href="#pb472">472</a> -<br>wins ball game dressed as man, <a href="#pb235">235</a> -<br>wins foot race dressed as man, <a href="#pb233">233</a> -</p> -<p><span class="sc">Dogs</span>— -<br>attempt to save master by obstructing pursuer, <a href="#pb293">293</a> -<br>convey boys on journey, <a href="#pb292">292</a> -<br>magic power of, <a href="#pb193">193</a> -<br>restored to life, <a href="#pb221">221</a> -</p> -<p><span class="sc">Doll</span>, use of, <a href="#pb77">77</a> -</p> -<p><span class="sc">Donehoo, Dr. George P.</span>, investigations of the tribes of Pennsylvania, <a href="#pb10">10</a> -</p> -<p><span class="sc">Doorway</span>— -<br>separate, <a href="#pb118">118</a> -<br>use of, <a href="#pb75">75</a> -</p> -<p><span class="sc">“Down-Fended” virgin</span>, <a href="#pb510">510</a> -</p> -<p><span class="sc">Dream</span>— -<br>chief told of powerful enemy to be met, <a href="#pb346">346</a> -<br>warning against very large man, <a href="#pb344">344</a> -<br>warning to attack enemy, <a href="#pb345">345</a> -<br>warning to change course on warpath, <a href="#pb342">342</a> -</p> -<p><span class="sc">Dream word</span>, guessing of, <a href="#pb597">597</a> -</p> -<p><span class="sc">Dreams</span>, testing magic power, <a href="#pb394">394</a>–398 -</p> -<p><span class="sc">Duck</span>, transformation into, <a href="#pb80">80</a> -</p> -<p><span class="sc">Ducks</span>— -<br>eyes used as dice, <a href="#pb354">354</a> -<br>used to paddle canoe, <a href="#pb218">218</a>, <a href="#pb221">221</a>, <a href="#pb222">222</a> -</p> -<p><span class="sc">Dunn, J. P.</span>— -<br>mentioned, <a href="#pb28">28</a> -<br>studies of tribes of Middle West, <a href="#pb10">10</a> -</p> -<p><span class="sc">Dwarf People</span>, mentioned, <a href="#pb61">61</a> -</p> -<p><span class="sc">Eagle</span>— -<br>black, killing of, <a href="#pb318">318</a> -<br>guard of chestnut tree, <a href="#pb150">150</a> -<br>shooting of, to secure wife, <a href="#pb141">141</a> -</p> -<p><span class="sc">Earth</span>— -<br>creation myth, <a href="#pb460">460</a> -<br>journey to end of, <a href="#pb238">238</a> -</p> -<p><span class="sc">“Eat-all-up” feast</span>, <a href="#pb515">515</a> -</p> -<p><span class="sc">Ethnologic research</span>— -<br>J. P. Adams, <a href="#pb13">13</a> -<br>Donald Beauregard, <a href="#pb13">13</a> -<br>K. M. Chapman, <a href="#pb13">13</a> -<br>Dr. J. Walter Fewkes, <a href="#pb14">14</a> -<br>Miss Alice C. Fletcher, <a href="#pb22">22</a> -<br>Nathan Goldsmith, <a href="#pb13">13</a> -<br>John P. Harrington, <a href="#pb13">13</a> -<br>Prof. Junius Henderson, <a href="#pb13">13</a> -<br>J. N. B. Hewitt, <a href="#pb20">20</a> -<br>F. W. Hodge, <a href="#pb10">10</a> -<br>Neil M. Judd, <a href="#pb13">13</a> -<br>Francis La Flesche, <a href="#pb22">22</a> -<br>Dr. Truman Michelson, <a href="#pb20">20</a> -<br>James Mooney, <a href="#pb14">14</a> -<br>Sylvanus G. Morley, <a href="#pb13">13</a> -<br>Mrs. Frances S. Nichols, assistant, <a href="#pb10">10</a> -<br>Jesse L. Nusbaum, <a href="#pb13">13</a> -<br>Dr. Paul Radin, <a href="#pb21">21</a> -<br>Prof. R. W. Robbins, <a href="#pb13">13</a> -<br>Mrs. M. C. Stevenson, <a href="#pb19">19</a> -<br>Dr. John R. Swanton, <a href="#pb18">18</a> -</p> -<p><span class="sc">Feast</span>, “eat-all-up”, <a href="#pb515">515</a> -</p> -<p><span class="sc">Feather</span>— -<br>magic, <a href="#pb174">174</a> -<br>magic use of, <a href="#pb120">120</a> -<br>pigeon, used to baffle pursuer, <a href="#pb272">272</a> -<br>portent of evil, <a href="#pb103">103</a> -<br>used to magically create barrier to pursuer, <a href="#pb674">674</a> -</p> -<p><span class="sc">Feathers</span>, turkey, <a href="#pb277">277</a> -</p> -<p><span class="sc">Fetish</span>— -<br>advice by, <a href="#pb382">382</a>, <a href="#pb384">384</a> -<br>advises how to kill enemy in lodge, <a href="#pb379">379</a>, <a href="#pb381">381</a> -<br>given to boy to overcome enemy, <a href="#pb379">379</a> -<br>made from bone of monster, <a href="#pb501">501</a> -<br>used to save life, <a href="#pb467">467</a> -</p> -<p><span class="sc">Fewkes, Dr. J. Walter</span>— -<br>ethnologic research by, <a href="#pb14">14</a> -<br>mentioned, <a href="#pb9">9</a> -</p> -<p><span class="sc">Finger, magic</span>— -<br>potency of, in killing game, <a href="#pb122">122</a>, <a href="#pb123">123</a> -<br>returned to owner, <a href="#pb153">153</a> -<br>used as guide, <a href="#pb110">110</a>, <a href="#pb440">440</a> -<br>used to kill game, <a href="#pb266">266</a> -</p> -<p><span class="sc">Fire</span>— -<br>guest’s side of, <a href="#pb561">561</a> -<br>made from handful of wood, <a href="#pb392">392</a>, <a href="#pb393">393</a> -<br>opposite sides occupied, <a href="#pb586">586</a> -</p> -<p><span class="sc">Firedragons</span>, guarding pathway to magic chestnuts, <a href="#pb506">506</a> -</p> -<p><span class="sc">Fireplace</span>, separates families in lodge, <a href="#pb518">518</a> -</p> -<p><span class="sc">Fish</span>— -<br>conversion into, <a href="#pb191">191</a> -<br>speared with leg, <a href="#pb283">283</a> -<br>swallows boy, <a href="#pb182">182</a> -<br>woman transformed into, <a href="#pb538">538</a> -</p> -<p><span class="sc">Fishhook</span>, used in capturing canoe, <a href="#pb78">78</a>, <a href="#pb223">223</a>, <a href="#pb713">713</a> -</p> -<p><span class="sc">Fletcher, Miss Alice C.</span>— -<br>ethnologic research by, <a href="#pb22">22</a> -<br>special work by, <a href="#pb9">9</a> -</p> -<p><span class="sc">Flint, red-hot</span>, lodge turned into, <a href="#pb186">186</a>, <a href="#pb227">227</a> -</p> -<p><span class="sc">Flood</span>, legend of, <a href="#pb636">636</a> -</p> -<p><span class="sc">Flute</span>, magic, <a href="#pb401">401</a> -</p> -<p><span class="sc">Foot race</span>— -<br>arrangements for, <a href="#pb496">496</a> -<br>between Seneca and Stone Coat, <a href="#pb439">439</a> -<br>challenge to, <a href="#pb233">233</a> -<br>heads wagered on, <a href="#pb351">351</a>, <a href="#pb585">585</a> -<br>preparation for, <a href="#pb323">323</a> -<br>won by dog dressed as man, <a href="#pb233">233</a> -<span class="pageNum" id="pb817">[<a href="#pb817">817</a>]</span> -</p> -<p><span class="sc">Fox, Andrew</span>, Seneca informant, <a href="#pb52">52</a> -</p> -<p><span class="sc">Frachtenberg, Dr. Leo J.</span>, special researches by, <a href="#pb26">26</a> -</p> -<p><span class="sc">Game</span>— -<br>hunter should not eat first killed, <a href="#pb201">201</a> -<br>killed by blind man, <a href="#pb549">549</a> -</p> -<p><span class="sc">Games</span>, heads wagered on results of, <a href="#pb352">352</a>, <a href="#pb353">353</a>, <a href="#pb373">373</a>, <a href="#pb447">447</a>, <a href="#pb449">449</a> -</p> -<p><span class="sc">Genesis myth of the Iroquois</span>, explanation, <a href="#pb63">63</a> -</p> -<p><span class="sc">Genonsgwa.</span> <i>See</i> Stone Coats. -</p> -<p><span class="sc">Gerard, William R.</span>, studies of Algonquian names, <a href="#pb10">10</a> -</p> -<p><span class="sc">Gill, De Lancey</span>, illustration work, <a href="#pb30">30</a> -</p> -<p><span class="sc">God of life</span>, mentioned, <a href="#pb61">61</a> -</p> -<p><span class="sc">God of Winter</span>, snow pictured as living body of man formed by, <a href="#pb61">61</a> -</p> -<p><span class="sc">Gods and deities</span>, Iroquois, <a href="#pb69">69</a> -</p> -<p><span class="sc">Gurley, J. G.</span>, editorial work by, <a href="#pb29">29</a> -</p> -<p><span class="sc">Hairs</span>, indicating number of people who die, <a href="#pb625">625</a> -</p> -<p><span class="sc">Halftown, Truman</span>, Seneca informant, <a href="#pb50">50</a> -</p> -<p><span class="sc">Harrington, John P.</span>, studies among Mohave Indians, <a href="#pb10">10</a>, <a href="#pb29">29</a> -</p> -<p><span class="sc">Hawaii</span>, list of works relating to, <a href="#pb29">29</a> -</p> -<p><span class="sc">Headdress</span>, with animated duck, <a href="#pb263">263</a> -</p> -<p><span class="sc">Heart</span>, squeezing of, to overcome adversary, <a href="#pb355">355</a>, <a href="#pb356">356</a> -</p> -<p><span class="sc">Hewitt, Miss Caroline G. C.</span>, assistant in translating manuscript, <a href="#pb49">49</a> -</p> -<p><span class="sc">Hewitt, J. N. B.</span>— -<br>ethnologic research by, <a href="#pb20">20</a> -<br>mentioned, <a href="#pb9">9</a> -</p> -<p><span class="sc">Hinon.</span> <i>See</i> Thunder People. -</p> -<p><span class="sc">Hodge, F. W.</span>— -<br>acknowledgment of assistance rendered by, <a href="#pb71">71</a> -<br>administrative work, <a href="#pb10">10</a> -<br>ethnologic research by, <a href="#pb11">11</a> -<br>Ethnologist-in-charge, mentioned, <a href="#pb9">9</a> -</p> -<p><span class="sc">Horn</span>, thrown in path to obstruct runner, <a href="#pb184">184</a>, <a href="#pb234">234</a>, <a href="#pb351">351</a> -</p> -<p><span class="sc">Horned snake</span>, killing of, <a href="#pb199">199</a> -</p> -<p><span class="sc">Illustrations</span>, work on, <a href="#pb31">31</a> -</p> -<p><span class="sc">Indian</span>, creation of, <a href="#pb169">169</a> -</p> -<p><span class="sc">Iroquois</span>— -<br>God of Winter, <a href="#pb61">61</a> -<br>gods and deities of, <a href="#pb69">69</a> -</p> -<p><span class="sc">Jacob, Henry</span>, Seneca informant, <a href="#pb52">52</a> -</p> -<p><span class="sc">Jimeson Zachariah</span>, Seneca informant, <a href="#pb52">52</a> -</p> -<p><span class="sc">Johnny-John, Abraham</span>, Seneca informant, <a href="#pb52">52</a> -</p> -<p><span class="sc">La Flesche, Francis</span>— -<br>ethnologic research by, <a href="#pb22">22</a> -<br>mentioned, <a href="#pb9">9</a> -<br>special work by, <a href="#pb9">9</a> -</p> -<p><span class="sc">Languages</span>, creation of different, <a href="#pb538">538</a> -</p> -<p><span class="sc">League of the Iroquois</span>— -<br>clans of the Seneca belonging to, <a href="#pb44">44</a> -<br>“Great Black Doorway”, <a href="#pb43">43</a> -</p> -<p><span class="sc">Leary, Miss Ella</span>, librarian, <a href="#pb31">31</a> -</p> -<p><span class="sc">Legend</span>— -<br>definition of, <a href="#pb66">66</a> -<br>sacred, <a href="#pb66">66</a> -</p> -<p><span class="sc">Legends</span>, origin of, <a href="#pb681">681</a> -</p> -<p><span class="sc">Library</span>, improvement of, <a href="#pb31">31</a> -</p> -<p><span class="sc">Life restored</span>, <a href="#pb572">572</a> -</p> -<p><span class="sc">Little, Brown & Co.</span>, courtesy of, <a href="#pb71">71</a> -</p> -<p><span class="sc">Lodge</span>— -<br>destruction of, by fire, <a href="#pb417">417</a>, <a href="#pb445">445</a>, <a href="#pb755">755</a> -<br>erection of, by magic, <a href="#pb214">214</a>, <a href="#pb349">349</a>, <a href="#pb350">350</a>, <a href="#pb392">392</a> -<br>for reception of dead, <a href="#pb547">547</a> -<br>turned to red-hot flint, <a href="#pb205">205</a>, <a href="#pb398">398</a>, <a href="#pb405">405</a>, <a href="#pb409">409</a>, <a href="#pb428">428</a> -</p> -<p><span class="sc">Logan, Phoebe</span>, Seneca informant, <a href="#pb52">52</a> -</p> -<p><span class="sc">Long Lodge</span>, turned to red-hot flint to destroy enemy, <a href="#pb212">212</a> -</p> -<p><span class="sc">Loon</span>, hearts of cannibals hidden beneath wings of, <a href="#pb136">136</a> -</p> -<p><span class="sc">Man</span>— -<br>body divides, following two paths, and reunites, <a href="#pb551">551</a> -<br>creation of, <a href="#pb168">168</a> -<br>divided into two parts and restored, <a href="#pb473">473</a> -<br>flesh torn apart and immediately healed, <a href="#pb480">480</a> -<br>flesh turned into birds, <a href="#pb324">324</a> -<br>held to ground by tree growing over him, <a href="#pb375">375</a> -<br>legend of creation of, <a href="#pb413">413</a> -<br>parts reassemble after being pulled apart, <a href="#pb345">345</a>, <a href="#pb346">346</a> -<br>parts reassemble, kill five men, and fall apart again, <a href="#pb347">347</a> -<br>purification of, before visiting another tribe, <a href="#pb428">428</a> -<br>restored to life, <a href="#pb548">548</a> -<br>resuscitation of, <a href="#pb275">275</a> -</p> -<p><span class="sc">Manikin</span>, animated, <a href="#pb266">266</a> -</p> -<p><span class="sc">Manikins</span>— -<br>set up in trees to deceive pursuer, <a href="#pb219">219</a> -<br>use of, <a href="#pb259">259</a> -</p> -<p><span class="sc">Marriage bread</span>— -<br>customary offering, <a href="#pb20">20</a> loaves, <a href="#pb747">747</a>, <a href="#pb752">752</a> -<br>offering of, <a href="#pb115">115</a>, <a href="#pb123">123</a>, <a href="#pb124">124</a>, <a href="#pb139">139</a>, <a href="#pb166">166</a>, <a href="#pb167">167</a>, <a href="#pb168">168</a>, <a href="#pb191">191</a>, <a href="#pb195">195</a>, <a href="#pb196">196</a>, <a href="#pb377">377</a>, <a href="#pb463">463</a>, <a href="#pb544">544</a>, <a href="#pb555">555</a>, <a href="#pb746">746</a> -<br>preparation of, <a href="#pb751">751</a> -</p> -<p><span class="sc">Mask</span>, used in curing sick, <a href="#pb365">365</a> -</p> -<p><span class="sc">Master of Life</span>, mentioned, <a href="#pb61">61</a> -</p> -<p><span class="sc">Matthews, Dr. Washington</span>, reference to work of, <a href="#pb51">51</a> -</p> -<p><span class="sc">Medicine</span>— -<br>administered by bird, <a href="#pb275">275</a> -<br>for bringing dead to life, <a href="#pb274">274</a> -<br>small-dose, <a href="#pb491">491</a> -<br>used to kill witch, <a href="#pb555">555</a> -</p> -<p><span class="sc">Miami-French Dictionary</span>, work on, <a href="#pb29">29</a> -</p> -<p><span class="sc">Michelson, Dr. Truman</span>— -<br>ethnologic research by, <a href="#pb20">20</a> -<br>mentioned, <a href="#pb9">9</a> -<span class="pageNum" id="pb818">[<a href="#pb818">818</a>]</span></p> -<p><span class="sc">Moccasins</span>— -<br>conversion into owls, <a href="#pb143">143</a> -<br>left in lodge to deceive husband, <a href="#pb469">469</a> -<br>magic power of, <a href="#pb186">186</a>, <a href="#pb227">227</a> -<br>mentioned, <a href="#pb226">226</a> -<br>used to deceive pursuer, <a href="#pb105">105</a>, <a href="#pb119">119</a>, <a href="#pb271">271</a> -</p> -<p><span class="sc">Mole</span>— -<br>resuscitates boy, <a href="#pb189">189</a>, <a href="#pb190">190</a> -<br>used for hiding from pursuer, <a href="#pb189">189</a> -<br>used to convey boy underground, <a href="#pb83">83</a>, <a href="#pb136">136</a>, <a href="#pb150">150</a>, <a href="#pb205">205</a>, <a href="#pb208">208</a>, <a href="#pb216">216</a>, <a href="#pb350">350</a>, <a href="#pb356">356</a>, <a href="#pb448">448</a>, <a href="#pb486">486</a> -<br>used to convey boys underground, <a href="#pb79">79</a> -</p> -<p><span class="sc">Moon</span>, man cast into, <a href="#pb697">697</a> -</p> -<p><span class="sc">Mooney, James</span>— -<br>ethnologic research by, <a href="#pb14">14</a> -<br>mentioned, <a href="#pb9">9</a> -</p> -<p><span class="sc">Moose</span>, aids in recovery of man, <a href="#pb282">282</a> -</p> -<p><span class="sc">Mouse</span>, used to convey boy, <a href="#pb554">554</a> -</p> -<p><span class="sc">Murie, James R.</span>, researches in ethnology, <a href="#pb10">10</a> -</p> -<p><span class="sc">Mythology</span>, definition of, <a href="#pb60">60</a> -</p> -<p><span class="sc">Myths</span>— -<br>analysis of, <a href="#pb58">58</a> -<br>definition of, <a href="#pb66">66</a> -<br>fictitious only in form, <a href="#pb61">61</a> -</p> -<p><span class="sc">O’Bail, Solomon</span>, Seneca informant, <a href="#pb52">52</a> -</p> -<p><span class="sc">Owl</span>— -<br>issues from bursted head of man, <a href="#pb205">205</a> -<br>man converted into, <a href="#pb326">326</a> -</p> -<p><span class="sc">Pigeon songs and dances</span>, origin of, <a href="#pb663">663</a> -</p> -<p><span class="sc">Pigeon, white</span>, legend of, <a href="#pb694">694</a> -</p> -<p><span class="sc">Pigeons, wild</span>, hunting of, <a href="#pb656">656</a> -</p> -<p><span class="sc">Pipe, animated</span>, <a href="#pb129">129</a>, <a href="#pb134">134</a> -</p> -<p><span class="sc">Porcupine clan</span>, origin of, <a href="#pb654">654</a> -</p> -<p><span class="sc">Publications issued during year</span>, list of, <a href="#pb30">30</a> -</p> -<p><span class="sc">Radin, Dr. Paul</span>— -<br>ethnologic research by, <a href="#pb21">21</a> -<br>mentioned, <a href="#pb9">9</a> -</p> -<p><span class="sc">Rattlesnakes</span>, guarding pathway to magic chestnuts, <a href="#pb505">505</a> -</p> -<p><span class="sc">Religion</span>, ethnic or primitive, <a href="#pb57">57</a> -</p> -<p><span class="sc">Researches, special</span>— -<br>by Dr. Franz Boas, <a href="#pb24">24</a> -<br>by Miss Frances Densmore, <a href="#pb27">27</a> -<br>by Dr. Leo J. Frachtenberg, <a href="#pb26">26</a> -</p> -<p><span class="sc">Researches, systematic</span>, <a href="#pb9">9</a> -</p> -<p><span class="sc">Robe spangled with human eyes</span>, capture of, <a href="#pb80">80</a> -</p> -<p><span class="sc">Rock</span>, forming wall across country, <a href="#pb173">173</a>, <a href="#pb271">271</a> -</p> -<p><span class="sc">Rod, forked</span>, used to deflect course of enemies, <a href="#pb659">659</a> -</p> -<p><span class="sc">Rod, painted</span>, placed across path to indicate point beyond which hunting party should not pass, -<a href="#pb695">695</a> -</p> -<p><span class="sc">Seneca</span>— -<br>adoption of conquered tribes, <a href="#pb47">47</a> -<br>ambush of British by, in 1763, <a href="#pb47">47</a> -<br>defeat of Marquis Denonville by, in 1687, <a href="#pb47">47</a> -<br>defeated by Gen. Sullivan in 1779, <a href="#pb48">48</a> -<br>defeated by Minqua and Marylanders in 1663, <a href="#pb47">47</a> -<br>defeated by Neuters in 1651, <a href="#pb46">46</a> -<br>description of, <a href="#pb43">43</a> -<br>French influence among, <a href="#pb47">47</a> -<br>history, political, <a href="#pb45">45</a> -<br>location of, when first known, <a href="#pb43">43</a> -<br>location previous to 1651, <a href="#pb45">45</a> -<br>name, origin of, <a href="#pb44">44</a> -<br>plotting to destroy French settlements in 1652, <a href="#pb47">47</a> -<br>population, estimate of, <a href="#pb48">48</a> -<br>visit to Cherokee, <a href="#pb429">429</a> -<br>war against Hurons in 1639, <a href="#pb46">46</a> -<br>war declared against Indians and French on St. Lawrence, <a href="#pb46">46</a> -</p> -<p><span class="sc">Serpent</span>, man converted into, <a href="#pb87">87</a> -</p> -<p><span class="sc">Seven Sisters</span>— -<br>possessors of tobacco, <a href="#pb82">82</a> -<br>warfare against, <a href="#pb93">93</a> -</p> -<p><span class="sc">Sʻhagodiioweq.</span> <i>See</i> Wind People. -</p> -<p><span class="sc">Silverheels</span>, Henry, Seneca informant, <a href="#pb52">52</a> -</p> -<p><span class="sc">Skin</span>— -<br>animate, <a href="#pb111">111</a> -<br>bringing to life, <a href="#pb123">123</a> -<br>fawn, used as fetish, <a href="#pb151">151</a> -<br>method of stretching for drying, <a href="#pb578">578</a> -<br>smoked to prevent return of life, <a href="#pb259">259</a> -<br>woman’s, guarding chestnut trees, <a href="#pb506">506</a> -<br>woman’s, guarding pathway to tobacco, <a href="#pb83">83</a> -</p> -<p><span class="sc">Skin robe</span>, protection against pursuers, <a href="#pb76">76</a> -</p> -<p><span class="sc">Skull</span>, stolen, recovery of, <a href="#pb416">416</a> -</p> -<p><span class="sc">Smoke-holes</span>, closing, to avoid pestilence, <a href="#pb116">116</a> -</p> -<p><span class="sc">Snake</span>— -<br>black, called upon for assistance, <a href="#pb130">130</a> -<br>enters woman’s body, <a href="#pb228">228</a> -<br>man converted into, <a href="#pb323">323</a> -<br>woman turns into, <a href="#pb112">112</a> -</p> -<p><span class="sc">Spears</span>, shower of, <a href="#pb205">205</a> -</p> -<p><span class="sc">Spider, Great</span>, called to assistance of boy, <a href="#pb130">130</a>, <a href="#pb426">426</a> -</p> -<p><span class="sc">Spider’s web</span>, used to defeat opponent in ball game, <a href="#pb449">449</a> -</p> -<p><span class="sc">Spittle</span>— -<br>rubbed on body to effect cure, <a href="#pb403">403</a>, <a href="#pb438">438</a> -<br>rubbed on body to restore flesh, <a href="#pb381">381</a>, <a href="#pb383">383</a>, <a href="#pb386">386</a>, <a href="#pb387">387</a> -</p> -<p><span class="sc">Spring</span>, inhabited by a monster, <a href="#pb521">521</a> -</p> -<p><span class="sc">Stevens, Chief Priest Henry</span>, Seneca informant, <a href="#pb50">50</a> -</p> -<p><span class="sc">Stevenson, Mrs. M. C.</span>— -<br>ethnologic research by, <a href="#pb19">19</a> -<br>mentioned, <a href="#pb9">9</a> -</p> -<p><span class="sc">Stillwell, Miss Margaret Bingham</span>, work on Miami-French Dictionary, <a href="#pb29">29</a> -</p> -<p><span class="sc">Stone</span>— -<br>power to melt ice, <a href="#pb185">185</a> -<br>used to magically create barrier to pursuer, <a href="#pb675">675</a> -<span class="pageNum" id="pb819">[<a href="#pb819">819</a>]</span></p> -<p><span class="sc">Stone Coat</span>— -<br>assists Seneca hunters, <a href="#pb439">439</a> -<br>dog belonging to, <a href="#pb178">178</a> -<br>fight with, <a href="#pb344">344</a> -<br>Iroquoian concept of, <a href="#pb64">64</a> -<br>killing of, with basswood club, <a href="#pb330">330</a>, <a href="#pb438">438</a> -<br>mentioned, <a href="#pb564">564</a> -<br>origin of, <a href="#pb64">64</a> -<br>unable to look upward, <a href="#pb440">440</a> -<br>woman, calls beavers and eats them, <a href="#pb438">438</a> -</p> -<p><span class="sc">Stone Coats</span>— -<br>defeat of, <a href="#pb261">261</a> -<br>defeated by Hawenniyo, <a href="#pb441">441</a> -<br>destroyed by fire, <a href="#pb445">445</a> -<br>encounter with, <a href="#pb683">683</a> -<br>mentioned, <a href="#pb61">61</a>, <a href="#pb63">63</a>, <a href="#pb64">64</a>, <a href="#pb65">65</a> -<br>name due to false etymology, <a href="#pb63">63</a> -</p> -<p><span class="sc">Stone Giants.</span> <i>See</i> Stone Coats. -</p> -<p><span class="sc">Stump</span>, man converted into, <a href="#pb271">271</a>, <a href="#pb272">272</a> -</p> -<p><span class="sc">Suicide</span>, attempted, <a href="#pb228">228</a> -</p> -<p><span class="sc">Sun pushed back by pole</span>, <a href="#pb352">352</a> -</p> -<p><span class="sc">Swanton, Dr. John R.</span>— -<br>ethnologic research by, <a href="#pb18">18</a> -<br>mentioned, <a href="#pb9">9</a> -</p> -<p><span class="sc">Thanksgiving</span>, address of, <a href="#pb632">632</a> -</p> -<p><span class="sc">Thunder People</span>, mentioned, <a href="#pb61">61</a> -</p> -<p><span class="sc">Titus, George</span>, Seneca informant, <a href="#pb52">52</a> -</p> -<p><span class="sc">Tobacco</span>— -<br>burned in appeal to Thunder god, <a href="#pb421">421</a> -<br>burned in offering made to pigeons, <a href="#pb696">696</a> -<br>burned with invocation, <a href="#pb583">583</a> -<br>cast upon fire as offering, <a href="#pb659">659</a>, <a href="#pb660">660</a> -<br>desire for, by skeleton-like man, <a href="#pb81">81</a> -<br>given as present for medicine, <a href="#pb492">492</a> -<br>journey to secure, <a href="#pb581">581</a> -<br>magical use of, <a href="#pb483">483</a> -<br>offered as incense, <a href="#pb664">664</a>, <a href="#pb665">665</a>, <a href="#pb683">683</a> -<br>offered in thanksgiving, <a href="#pb627">627</a> -<br>pathway to, guarded, <a href="#pb82">82</a> -<br>preparation of, <a href="#pb213">213</a> -<br>smoking, while listening to story, <a href="#pb744">744</a>, <a href="#pb745">745</a> -<br>used in restoring life, <a href="#pb308">308</a> -</p> -<p><span class="sc">Trail</span>— -<br>made by hacking trees, <a href="#pb364">364</a> -<br>made to disappear, <a href="#pb387">387</a> -</p> -<p><span class="sc">Tree</span>— -<br>bends and straightens at command, <a href="#pb391">391</a> -<br>boy living under roots of, <a href="#pb389">389</a>, <a href="#pb399">399</a> -<br>magic appearance of, <a href="#pb192">192</a> -<br>man created from roots of, <a href="#pb168">168</a> -<br>origin of knots on, <a href="#pb448">448</a> -<br>roots grown over man, <a href="#pb705">705</a> -<br>sinks into the earth, <a href="#pb410">410</a> -<br>standing on breast of man, <a href="#pb190">190</a> -<br>used to bring people to life, <a href="#pb138">138</a> -</p> -<p><span class="sc">Trees, hemlock</span>, observation of, to ascertain direction, <a href="#pb451">451</a> -</p> -<p><span class="sc">Turkey</span>— -<br>boy converted into, <a href="#pb280">280</a> -<br>oil of, potency in healing, <a href="#pb159">159</a> -</p> -<p><span class="sc">Turkey skin</span>, robe made from, <a href="#pb278">278</a> -</p> -<p><span class="sc">Turtle</span>, carries woman on back, <a href="#pb411">411</a> -</p> -<p><span class="sc">Walther, Henry</span>, assistant to illustrator, <a href="#pb31">31</a> -</p> -<p><span class="sc">Wampum</span>— -<br>disgorging of, <a href="#pb97">97</a>, <a href="#pb132">132</a>, <a href="#pb140">140</a>, <a href="#pb143">143</a>, <a href="#pb186">186</a>, <a href="#pb208">208</a>, <a href="#pb210">210</a>, <a href="#pb226">226</a>, <a href="#pb227">227</a>, <a href="#pb263">263</a>, <a href="#pb265">265</a>, <a href="#pb320">320</a>, <a href="#pb408">408</a>, <a href="#pb516">516</a>, <a href="#pb755">755</a> -<br>failure to produce, <a href="#pb265">265</a> -<br>making of, <a href="#pb216">216</a> -<br>mention, <a href="#pb158">158</a>, <a href="#pb159">159</a> -<br>unsuccessful attempt at disgorging, <a href="#pb142">142</a> -<br>used as peace credentials, <a href="#pb429">429</a> -</p> -<p><span class="sc">Wampum belt</span>, false, used to bribe guard, <a href="#pb507">507</a> -</p> -<p><span class="sc">Wampum sash</span>, sign of marriage, <a href="#pb87">87</a> -</p> -<p><span class="sc">War</span>, challenge to, <a href="#pb315">315</a> -</p> -<p><span class="sc">War post of torture</span>, mentioned, <a href="#pb408">408</a> -</p> -<p><span class="sc">Weather</span>, signs indicating, <a href="#pb657">657</a> -</p> -<p><span class="sc">Whirlwind People</span>, mentioned, <a href="#pb61">61</a> -</p> -<p><span class="sc">White, Peter</span>, Seneca informant, <a href="#pb52">52</a> -</p> -<p><span class="sc">Wind God</span>, Onondaga name for, <a href="#pb67">67</a> -</p> -<p><span class="sc">Wind People</span>, mentioned, <a href="#pb61">61</a> -</p> -<p><span class="sc">Winship, George Parker</span>, mentioned, <a href="#pb29">29</a> -</p> -<p><span class="sc">Winter God</span>, activities of, <a href="#pb64">64</a> -</p> -<p><span class="sc">Winter Season</span>, personification of, <a href="#pb63">63</a> -</p> -<p><span class="sc">Woman</span>— -<br>becomes man-eater, <a href="#pb232">232</a> -<br>falls into hole and through earth, <a href="#pb410">410</a> -</p> -<p><span class="sc">Woodcock’s eyes</span>, used as dice, <a href="#pb206">206</a> -</p> -<p><span class="sc">World, higher</span>, visit to, <a href="#pb252">252</a> -</p> -<p><span class="sc">World</span>, trip to ascertain size of, <a href="#pb450">450</a> -</p> -</div> -</div> -<div class="transcriberNote"> -<h2 class="main">Colophon</h2> -<h3 class="main">Availability</h3> -<p class="first">This eBook is for the use of anyone anywhere at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of the Project -Gutenberg License included with this eBook or online at <a class="seclink xd30e42" title="External link" href="https://www.gutenberg.org/" rel="home">www.gutenberg.org</a>. -</p> -<p>This eBook is produced by the Online Distributed Proofreading Team at <a class="seclink xd30e42" title="External link" href="https://www.pgdp.net/">www.pgdp.net</a>. -</p> -<p>Scans of this book are available from The Internet Archive (copy <a class="seclink xd30e42" title="External link" href="https://archive.org/details/thirtysecondannu1911smit">1</a>). -</p> -<h3 class="main">Metadata</h3> -<table class="colophonMetadata"> -<tr> -<td><b>Title:</b></td> -<td>Seneca fiction, legends, and myths</td> -<td></td> -</tr> -<tr> -<td><b>Editor:</b></td> -<td>Jeremiah Curtin (1835–1906)</td> -<td><a href="https://viaf.org/viaf/37277243/" class="seclink">Info</a></td> -</tr> -<tr> -<td><b>Editor:</b></td> -<td>John Napoleon Brinton Hewitt (1859–1937)</td> -<td><a href="https://viaf.org/viaf/14846265/" class="seclink">Info</a></td> -</tr> -<tr> -<td><b>Language:</b></td> -<td>English</td> -<td></td> -</tr> -<tr> -<td><b>Original publication date:</b></td> -<td>1918</td> -<td></td> -</tr> -</table> -<h3 class="main">Encoding</h3> -<p class="first">This ebook includes the full text of the <i>Thirty-second Annual Report of the Bureau of American Ethnology</i> as published in 1918. The title has been adjusted to that of its main element: <i>Seneca Fiction, Legends, and Myths</i>, as collected by Jeremiah Curtin and J. N. B. Hewitt. -</p> -<p>Obvious spelling mistakes have been corrected and noted in the colophon. An attempt -has been made to correct the most glaring inconsistencies in the spelling of Seneca -words and names, however, due to a lack of knowledge of the language, many inconsistencies -remain. -</p> -<p>The intralineair text in sections <a href="#s136">136</a> and <a href="#s138">138</a> sometimes used two lines for the English translation. This has been reduced to a -single line, sometimes re-ordering the words in what appears to be the most natural -order. -</p> -<h3 class="main">Revision History</h3> -<ul> -<li>2020-12-06 Started. -</li> -</ul> -<h3 class="main">External References</h3> -<p>This Project Gutenberg eBook contains external references. These links may not work -for you.</p> -<h3 class="main">Corrections</h3> -<p>The following corrections have been applied to the text:</p> -<table class="correctionTable" summary="Overview of corrections applied to the text."> -<tr> -<th>Page</th> -<th>Source</th> -<th>Correction</th> -<th>Edit distance</th> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e313">13</a></td> -<td class="width40 bottom">reconnoissance</td> -<td class="width40 bottom">reconnaissance</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e1765">42</a></td> -<td class="width40 bottom">Geno sgwa</td> -<td class="width40 bottom">Genonsgwa</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e1891">44</a></td> -<td class="width40 bottom">Killdee</td> -<td class="width40 bottom">Killdeer</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><i title="40 occurrences">Passim. -</i></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">.</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e2064">46</a></td> -<td class="width40 bottom">8ndgiara</td> -<td class="width40 bottom">Ondgiara</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e2099">47</a></td> -<td class="width40 bottom">Missisauga</td> -<td class="width40 bottom">Mississauga</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><i title="38 occurrences">Passim. -</i></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">,</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e2249">55</a>, <a class="pageref" href="#xd30e2274">56</a>, <a class="pageref" href="#xd30e2686">77</a>, <a class="pageref" href="#xd30e2786">84</a>, <a class="pageref" href="#xd30e2800">84</a>, <a class="pageref" href="#xd30e4028">189</a>, <a class="pageref" href="#xd30e10502">715</a>, <a class="pageref" href="#xd30e10719">715</a>, <a class="pageref" href="#xd30e12997">718</a>, <a class="pageref" href="#xd30e17593">723</a>, <a class="pageref" href="#xd30e26870">734</a>, <a class="pageref" href="#xd30e65917">789</a>, <a class="pageref" href="#xd30e68054">795</a></td> -<td class="width40 bottom">.</td> -<td class="width40 bottom">,</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e2284">56</a></td> -<td class="width40 bottom">degress</td> -<td class="width40 bottom">degrees</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e2666">76</a>, <a class="pageref" href="#xd30e9061">611</a>, <a class="pageref" href="#xd30e9737">671</a>, <a class="pageref" href="#xd30e23274">730</a>, <a class="pageref" href="#xd30e37750">759</a>, <a class="pageref" href="#xd30e49592">771</a>, <a class="pageref" href="#xd30e67944">795</a></td> -<td class="width40 bottom">,</td> -<td class="width40 bottom">.</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e3204">114</a>, <a class="pageref" href="#xd30e3577">146</a>, <a class="pageref" href="#xd30e30722">738</a>, <a class="pageref" href="#xd30e30727">738</a></td> -<td class="width40 bottom">‘</td> -<td class="width40 bottom">“</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e3375">128</a></td> -<td class="width40 bottom">hestitation</td> -<td class="width40 bottom">hesitation</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e4378">217</a></td> -<td class="width40 bottom">be</td> -<td class="width40 bottom">he</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e4384">217</a></td> -<td class="width40 bottom">Yenyentwus</td> -<td class="width40 bottom">Yenyentʻhwus</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e4437">223</a></td> -<td class="width40 bottom">some</td> -<td class="width40 bottom">same</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e4726">248</a>, <a class="pageref" href="#xd30e6125">347</a>, <a class="pageref" href="#xd30e7431">464</a>, <a class="pageref" href="#xd30e7882">503</a>, <a class="pageref" href="#xd30e7948">509</a>, <a class="pageref" href="#xd30e8277">540</a>, <a class="pageref" href="#xd30e8703">582</a>, <a class="pageref" href="#xd30e10164">708</a>, <a class="pageref" href="#xd30e17607">723</a>, <a class="pageref" href="#xd30e27311">734</a>, <a class="pageref" href="#xd30e27315">734</a>, <a class="pageref" href="#xd30e30256">738</a>, <a class="pageref" href="#xd30e50361">772</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">”</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e4736">249</a>, <a class="pageref" href="#xd30e7231">449</a>, <a class="pageref" href="#xd30e10204">711</a>, <a class="pageref" href="#xd30e17724">723</a>, <a class="pageref" href="#xd30e28328">736</a>, <a class="pageref" href="#xd30e29429">737</a>, <a class="pageref" href="#xd30e29587">737</a>, <a class="pageref" href="#xd30e29591">737</a>, <a class="pageref" href="#xd30e48904">771</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">“</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e4768">251</a></td> -<td class="width40 bottom">See</td> -<td class="width40 bottom">see</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e4815">256</a></td> -<td class="width40 bottom">known</td> -<td class="width40 bottom">know</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e4818">256</a>, <a class="pageref" href="#xd30e9392">646</a></td> -<td class="width40 bottom">’</td> -<td class="width40 bottom">”</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e4830">257</a></td> -<td class="width40 bottom">Hawenniio</td> -<td class="width40 bottom">Hawenniyo</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e5219">296</a></td> -<td class="width40 bottom">shoots</td> -<td class="width40 bottom">shoot</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e5371">306</a>, <a class="pageref" href="#xd30e6458">377</a></td> -<td class="width40 bottom">,</td> -<td class="width40 bottom">?</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e5397">308</a></td> -<td class="width40 bottom">Hosʻhonyot</td> -<td class="width40 bottom">Hasʻhonyot</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e5435">311</a></td> -<td class="width40 bottom">.</td> -<td class="width40 bottom">?</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e5495">316</a>, <a class="pageref" href="#xd30e7216">446</a>, <a class="pageref" href="#xd30e28321">736</a></td> -<td class="width40 bottom">”</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e5504">316</a></td> -<td class="width40 bottom">scorcery</td> -<td class="width40 bottom">sorcery</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e5720">329</a></td> -<td class="width40 bottom">was</td> -<td class="width40 bottom">were</td> -<td class="bottom">3</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e5831">335</a></td> -<td class="width40 bottom">Othegwenhda</td> -<td class="width40 bottom">Othegwenhdah</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e6155">349</a></td> -<td class="width40 bottom">forgotton</td> -<td class="width40 bottom">forgotten</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e6280">361</a></td> -<td class="width40 bottom">65</td> -<td class="width40 bottom">64</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e6378">370</a>, <a class="pageref" href="#xd30e7600">479</a></td> -<td class="width40 bottom">They</td> -<td class="width40 bottom">The</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e6446">376</a></td> -<td class="width40 bottom">six </td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">4</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e7418">463</a></td> -<td class="width40 bottom">“</td> -<td class="width40 bottom">‘</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e7421">463</a></td> -<td class="width40 bottom">”</td> -<td class="width40 bottom">’ ”</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e7595">479</a></td> -<td class="width40 bottom">tinued</td> -<td class="width40 bottom">continued</td> -<td class="bottom">3</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e7804">498</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">’</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e8178">528</a></td> -<td class="width40 bottom">Hohenhineh</td> -<td class="width40 bottom">Honenhineh</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e8252">538</a></td> -<td class="width40 bottom">,</td> -<td class="width40 bottom">;</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e8255">538</a></td> -<td class="width40 bottom">;</td> -<td class="width40 bottom">,</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e8859">596</a></td> -<td class="width40 bottom">”?</td> -<td class="width40 bottom">?”</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e9007">606</a></td> -<td class="width40 bottom">Sʻhogoⁿʻʹgwās</td> -<td class="width40 bottom">Sʻhogoⁿʻʹgwāʼs</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e9195">627</a></td> -<td class="width40 bottom">Dăgāʹĕⁿʻdăʼ</td> -<td class="width40 bottom">Dăgāʹĕⁿʻʹdăʼ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e9385">646</a></td> -<td class="width40 bottom">let</td> -<td class="width40 bottom">Let</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e9472">648</a>, <a class="pageref" href="#xd30e9478">648</a>, <a class="pageref" href="#xd30e9486">649</a></td> -<td class="width40 bottom">?</td> -<td class="width40 bottom">.</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e9505">650</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">:</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e9965">689</a></td> -<td class="width40 bottom">work</td> -<td class="width40 bottom">word</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e10098">703</a></td> -<td class="width40 bottom">recived</td> -<td class="width40 bottom">received</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e10113">704</a></td> -<td class="width40 bottom">priviledged</td> -<td class="width40 bottom">privileged</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e10212">711</a></td> -<td class="width40 bottom">wxu</td> -<td class="width40 bottom">wau</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e10227">712</a></td> -<td class="width40 bottom">Sʼhagowenotʼha</td> -<td class="width40 bottom">Sʻhagowenotʻha</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e10273">714</a></td> -<td class="width40 bottom">geeese</td> -<td class="width40 bottom">geese</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><i title="21 occurrences">Passim. -</i></td> -<td class="width40 bottom">.</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e10514">715</a></td> -<td class="width40 bottom">Dyĕñgwăʻsʻhoñ</td> -<td class="width40 bottom">Dyĕñgwăʹsʻhoñ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e10742">715</a></td> -<td class="width40 bottom">it-it</td> -<td class="width40 bottom">if-it</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e10830">715</a></td> -<td class="width40 bottom">Daʹ</td> -<td class="width40 bottom">Dāʹ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e11597">716</a></td> -<td class="width40 bottom">gwāʻ</td> -<td class="width40 bottom">gwāʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e11623">716</a>, <a class="pageref" href="#xd30e34867">756</a>, <a class="pageref" href="#xd30e57795">780</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">(</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e11625">716</a></td> -<td class="width40 bottom"> }</td> -<td class="width40 bottom">)</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e12092">717</a></td> -<td class="width40 bottom">·</td> -<td class="width40 bottom">,</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e12810">717</a>, <a class="pageref" href="#xd30e17458">723</a>, <a class="pageref" href="#xd30e29981">738</a>, <a class="pageref" href="#xd30e40441">762</a>, <a class="pageref" href="#xd30e48096">770</a>, <a class="pageref" href="#xd30e55066">777</a>, <a class="pageref" href="#xd30e57797">780</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">)</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e12882">718</a>, <a class="pageref" href="#xd30e29271">737</a>, <a class="pageref" href="#xd30e39133">761</a>, <a class="pageref" href="#xd30e43802">766</a></td> -<td class="width40 bottom">so</td> -<td class="width40 bottom">So</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e13609">719</a>, <a class="pageref" href="#xd30e17894">724</a>, <a class="pageref" href="#xd30e31555">739</a></td> -<td class="width40 bottom">t</td> -<td class="width40 bottom">it</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e14893">720</a>, <a class="pageref" href="#xd30e24696">732</a>, <a class="pageref" href="#xd30e26250">733</a></td> -<td class="width40 bottom">·</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e15145">720</a></td> -<td class="width40 bottom">thou</td> -<td class="width40 bottom">Thou</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e15226">720</a></td> -<td class="width40 bottom">We</td> -<td class="width40 bottom">we</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e16430">722</a>, <a class="pageref" href="#xd30e16445">722</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">;</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e16750">722</a>, <a class="pageref" href="#xd30e57488">780</a>, <a class="pageref" href="#xd30e60265">783</a></td> -<td class="width40 bottom">neʻʹ</td> -<td class="width40 bottom">neʼʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e16873">722</a>, <a class="pageref" href="#xd30e19619">726</a></td> -<td class="width40 bottom">oʹneⁿʻ</td> -<td class="width40 bottom">oʹnĕⁿʻ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e16909">722</a></td> -<td class="width40 bottom">oʹnĕⁿʻ</td> -<td class="width40 bottom">Oʹnĕⁿʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e16965">722</a></td> -<td class="width40 bottom">there—and</td> -<td class="width40 bottom">there-and</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e17313">723</a></td> -<td class="width40 bottom">Oʼnĕⁿʻ</td> -<td class="width40 bottom">Oʹnĕⁿʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e17353">723</a></td> -<td class="width40 bottom">gwăʼʹʻhoʻ</td> -<td class="width40 bottom">gwăʼʹhoʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e17452">723</a></td> -<td class="width40 bottom">ageʻsʻhenĕⁿʼʹsʻhoⁿʼ</td> -<td class="width40 bottom">agesʻhenĕⁿʼʹsʻhoⁿʼ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e17555">723</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">‘</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e18218">724</a></td> -<td class="width40 bottom">neʼhoʻ</td> -<td class="width40 bottom">neʼʹhoʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e18591">724</a>, <a class="pageref" href="#xd30e21168">727</a>, <a class="pageref" href="#xd30e21494">728</a></td> -<td class="width40 bottom">now</td> -<td class="width40 bottom">Now</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e18720">725</a></td> -<td class="width40 bottom">dĭqʹ</td> -<td class="width40 bottom">diqʹ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e18971">725</a>, <a class="pageref" href="#xd30e37132">759</a>, <a class="pageref" href="#xd30e37197">759</a>, <a class="pageref" href="#xd30e37299">759</a>, <a class="pageref" href="#xd30e37409">759</a>, <a class="pageref" href="#xd30e64062">787</a></td> -<td class="width40 bottom">aʹeʼ</td> -<td class="width40 bottom">āʹeʼ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e19533">726</a></td> -<td class="width40 bottom">more over</td> -<td class="width40 bottom">moreover</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e19839">726</a></td> -<td class="width40 bottom">ʹhe</td> -<td class="width40 bottom">the</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e19920">726</a></td> -<td class="width40 bottom">oñgweʻ</td> -<td class="width40 bottom">oñʹgweʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e20079">726</a>, <a class="pageref" href="#xd30e53869">776</a>, <a class="pageref" href="#xd30e65575">788</a></td> -<td class="width40 bottom">neʼ</td> -<td class="width40 bottom">neʼʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e20135">726</a></td> -<td class="width40 bottom">Did-he-start</td> -<td class="width40 bottom">did-he-start</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e20758">727</a></td> -<td class="width40 bottom">Isʹ</td> -<td class="width40 bottom">isʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e20784">727</a></td> -<td class="width40 bottom">Sagogowenota</td> -<td class="width40 bottom">Sagowenota</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e21034">727</a></td> -<td class="width40 bottom">Āgwasʹ</td> -<td class="width40 bottom">Agwasʹ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e21038">727</a></td> -<td class="width40 bottom">Vary</td> -<td class="width40 bottom">Very</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e21093">727</a></td> -<td class="width40 bottom">as</td> -<td class="width40 bottom">As</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e21483">728</a></td> -<td class="width40 bottom">”.</td> -<td class="width40 bottom">.”</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e21594">728</a></td> -<td class="width40 bottom">will-he-runing-go</td> -<td class="width40 bottom">will-he-running-go</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e22159">729</a></td> -<td class="width40 bottom">daasʻnyeʼt</td> -<td class="width40 bottom">daasʹnyeʼt</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e22578">729</a>, <a class="pageref" href="#xd30e23364">730</a></td> -<td class="width40 bottom">}</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e23198">730</a></td> -<td class="width40 bottom">didst-thou it-say.”-</td> -<td class="width40 bottom">didst-thou-it-say.”</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e23414">730</a></td> -<td class="width40 bottom">neʼneʻ</td> -<td class="width40 bottom">neʼneʻʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e24087">731</a></td> -<td class="width40 bottom">ĕⁿsʻhāʼyoⁿʼ</td> -<td class="width40 bottom">ĕⁿsʻhāʹyoⁿʼ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e24242">731</a></td> -<td class="width40 bottom">oʼyoʼnisʻheʼt</td> -<td class="width40 bottom">oʼyoʹnisʻheʼt</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e24749">732</a>, <a class="pageref" href="#xd30e30379">738</a></td> -<td class="width40 bottom">Dăʹ</td> -<td class="width40 bottom">Dāʹ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e25013">732</a></td> -<td class="width40 bottom">djīyäʻ</td> -<td class="width40 bottom">djīʹyäʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e25289">732</a></td> -<td class="width40 bottom">agesʻheʹnĕⁿʼsʻhoⁿʼ</td> -<td class="width40 bottom">agesʻhenĕⁿʼʹsʻhoⁿʼ</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e26327">733</a>, <a class="pageref" href="#xd30e26395">733</a>, <a class="pageref" href="#xd30e27676">735</a>, <a class="pageref" href="#xd30e31354">739</a>, <a class="pageref" href="#xd30e31605">739</a>, <a class="pageref" href="#xd30e36213">758</a>, <a class="pageref" href="#xd30e36462">758</a></td> -<td class="width40 bottom">,</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e26644">734</a></td> -<td class="width40 bottom">āʹeʼʻ</td> -<td class="width40 bottom">āʹeʼ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e26684">734</a></td> -<td class="width40 bottom">three-ln</td> -<td class="width40 bottom">three-in</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e27033">734</a></td> -<td class="width40 bottom">own-body-ot kon</td> -<td class="width40 bottom">own-body-otkon</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e27354">734</a></td> -<td class="width40 bottom">tauñʻʹ</td> -<td class="width40 bottom">dauñʻʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e27715">735</a>, <a class="pageref" href="#xd30e36194">758</a></td> -<td class="width40 bottom">ʻ</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e28085">735</a></td> -<td class="width40 bottom">histʹ</td> -<td class="width40 bottom">Histʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e28099">735</a></td> -<td class="width40 bottom">ʻ</td> -<td class="width40 bottom">,</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e28216">735</a>, <a class="pageref" href="#xd30e40762">762</a>, <a class="pageref" href="#xd30e47023">769</a>, <a class="pageref" href="#xd30e54815">777</a>, <a class="pageref" href="#xd30e56036">778</a>, <a class="pageref" href="#xd30e56305">778</a>, <a class="pageref" href="#xd30e63844">786</a>, <a class="pageref" href="#xd30e64381">787</a></td> -<td class="width40 bottom">neʻ</td> -<td class="width40 bottom">neʻʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e28227">735</a></td> -<td class="width40 bottom">Sogowenota</td> -<td class="width40 bottom">Sagowenota</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e29157">737</a>, <a class="pageref" href="#xd30e41143">763</a></td> -<td class="width40 bottom">She</td> -<td class="width40 bottom">she</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e29396">737</a></td> -<td class="width40 bottom">Isʹʼăʻ</td> -<td class="width40 bottom">isʹʼăʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e29910">738</a></td> -<td class="width40 bottom">yeksăʹgōwā</td> -<td class="width40 bottom">yeksăʼʹgōwā</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e31243">739</a>, <a class="pageref" href="#xd30e31252">739</a>, <a class="pageref" href="#xd30e31261">739</a></td> -<td class="width40 bottom">su</td> -<td class="width40 bottom">suʻʹ</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e31332">739</a></td> -<td class="width40 bottom">dy̌ĕñgwăʻʹsi</td> -<td class="width40 bottom">dyĕñgwăʻʹsi</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e33795">742</a></td> -<td class="width40 bottom">thenc-ethey-two-departed</td> -<td class="width40 bottom">thence-they-two-departed</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e33919">742</a></td> -<td class="width40 bottom">wayăʻdĕñʹdĭ.ʼ</td> -<td class="width40 bottom">wayăʻdĕñʹdĭʼ.</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e34016">742</a></td> -<td class="width40 bottom">oʹnĕnʻ</td> -<td class="width40 bottom">oʹnĕⁿʻ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e34717">755</a></td> -<td class="width40 bottom">dauñʻ</td> -<td class="width40 bottom">dauñʻʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e35474">757</a></td> -<td class="width40 bottom">dagăsʹnyeʼt</td> -<td class="width40 bottom">dăgasʹnyeʼt</td> -<td class="bottom">2 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e35497">757</a></td> -<td class="width40 bottom">giʼʹonʻ</td> -<td class="width40 bottom">giʼʹoⁿʻ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e35538">757</a></td> -<td class="width40 bottom">Hotkwisdadegĕʼʹăʻ</td> -<td class="width40 bottom">Hotkwisdadegĕⁿʼʹăʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e36341">758</a>, <a class="pageref" href="#xd30e46370">768</a>, <a class="pageref" href="#xd30e46854">769</a>, <a class="pageref" href="#xd30e60503">783</a></td> -<td class="width40 bottom">giʼʹoⁿ</td> -<td class="width40 bottom">giʼʹoⁿʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e36950">758</a></td> -<td class="width40 bottom">neʹʻ</td> -<td class="width40 bottom">neʻʹ</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e37802">759</a>, <a class="pageref" href="#xd30e66336">789</a></td> -<td class="width40 bottom">two</td> -<td class="width40 bottom">too</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e39072">761</a></td> -<td class="width40 bottom">thereit</td> -<td class="width40 bottom">there it</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e39101">761</a></td> -<td class="width40 bottom">-</td> -<td class="width40 bottom">—</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e39389">761</a>, <a class="pageref" href="#xd30e41631">763</a></td> -<td class="width40 bottom">daʹ</td> -<td class="width40 bottom">dāʹ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e39817">761</a></td> -<td class="width40 bottom">verily</td> -<td class="width40 bottom">Verily</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e40378">762</a></td> -<td class="width40 bottom">agōñʹgweʻ</td> -<td class="width40 bottom">agoñʹgweʻ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e40410">762</a></td> -<td class="width40 bottom">Iooäʼdaneʹgĕⁿʼ</td> -<td class="width40 bottom">Dooäʼdaneʹgĕⁿʼ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e40770">762</a></td> -<td class="width40 bottom">agoñʹweʻ</td> -<td class="width40 bottom">agoñʹgweʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e40817">762</a></td> -<td class="width40 bottom">pihis “sne”</td> -<td class="width40 bottom">his “spine”</td> -<td class="bottom">4</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e40901">763</a></td> -<td class="width40 bottom">Hă-ho-we</td> -<td class="width40 bottom">Hă-ho-wi</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e41095">763</a></td> -<td class="width40 bottom">Gweʹ</td> -<td class="width40 bottom">Gwēʹ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e41792">764</a></td> -<td class="width40 bottom">wăoñdĕñnōʹdĕⁿʼ</td> -<td class="width40 bottom">wăʼoñdĕñnōʹdĕⁿʼ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e41939">764</a>, <a class="pageref" href="#xd30e41956">764</a>, <a class="pageref" href="#xd30e41972">764</a></td> -<td class="width40 bottom">Hatʻhoñʹdas</td> -<td class="width40 bottom">Hatʻhoñʹdās</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e42593">764</a></td> -<td class="width40 bottom">Hatʻhoñʹdäs</td> -<td class="width40 bottom">Hatʻhoñʹdās</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e42620">764</a></td> -<td class="width40 bottom">gwaʹ</td> -<td class="width40 bottom">gwāʹ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e42988">765</a></td> -<td class="width40 bottom">giʼʹoⁿʼ</td> -<td class="width40 bottom">giʼʹoⁿʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e43218">765</a></td> -<td class="width40 bottom">Hotkwisdadegʹeⁿʼʹăʻ</td> -<td class="width40 bottom">Hotkwisdadeʹgeⁿʼʹăʻ</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e43309">765</a></td> -<td class="width40 bottom">ts</td> -<td class="width40 bottom">its</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e43372">765</a></td> -<td class="width40 bottom">giʼʹoⁿʻʻ</td> -<td class="width40 bottom">giʼʹoⁿʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e43589">765</a></td> -<td class="width40 bottom">he</td> -<td class="width40 bottom">the</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e43594">765</a></td> -<td class="width40 bottom">degiksāʼʹgōwā</td> -<td class="width40 bottom">degiksăʼʹgōwā</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e43932">766</a></td> -<td class="width40 bottom">Hatʻhonʹdas</td> -<td class="width40 bottom">Hatʻhonʹdās</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e44488">766</a>, <a class="pageref" href="#xd30e61745">784</a></td> -<td class="width40 bottom">Dāʼ</td> -<td class="width40 bottom">Dāʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e45337">767</a></td> -<td class="width40 bottom">elves</td> -<td class="width40 bottom">selves</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e45603">767</a></td> -<td class="width40 bottom">dewasʹʻhĕñ</td> -<td class="width40 bottom">dewăsʹʻhĕⁿ</td> -<td class="bottom">2 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e46124">768</a></td> -<td class="width40 bottom">dewăsʹʻhĕñ</td> -<td class="width40 bottom">dewăsʹʻhĕⁿ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e46354">768</a></td> -<td class="width40 bottom">Dāʻ</td> -<td class="width40 bottom">Dāʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e47086">769</a></td> -<td class="width40 bottom">Dyĕñgwaʹsʻhoñ</td> -<td class="width40 bottom">Dyĕñgwăʹsʻhoñ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e48937">771</a>, <a class="pageref" href="#xd30e54694">777</a></td> -<td class="width40 bottom">neʻʼ</td> -<td class="width40 bottom">neʻʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e49500">771</a></td> -<td class="width40 bottom">nāʻeʻʹ</td> -<td class="width40 bottom">nāʹeʻ</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e50127">772</a>, <a class="pageref" href="#xd30e51533">773</a>, <a class="pageref" href="#xd30e55897">778</a>, <a class="pageref" href="#xd30e65657">788</a></td> -<td class="width40 bottom">diq</td> -<td class="width40 bottom">diqʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e50783">773</a></td> -<td class="width40 bottom">oʹnĕⁿʹ</td> -<td class="width40 bottom">oʹnĕⁿʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e50792">773</a></td> -<td class="width40 bottom">waiʻ</td> -<td class="width40 bottom">waiʻʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e51060">773</a></td> -<td class="width40 bottom">Gāʼnioʼ</td> -<td class="width40 bottom">Gāʼnioʼʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e51260">773</a></td> -<td class="width40 bottom">for and”.</td> -<td class="width40 bottom">-and.”</td> -<td class="bottom">6</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e51360">773</a></td> -<td class="width40 bottom">oʻnĕⁿʻ</td> -<td class="width40 bottom">Oʹnĕⁿʻ</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e52556">774</a></td> -<td class="width40 bottom">wooyăʼdoñʹdiʼ</td> -<td class="width40 bottom">wooyăʼdoñʹdĭʼ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e52588">774</a></td> -<td class="width40 bottom">hoⁿsaayăʼdadyëñʹtʻhoʼ</td> -<td class="width40 bottom">hoⁿsaayăʼdadyĕñʹtʻhoʼ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e52632">774</a></td> -<td class="width40 bottom">wooyăʼdoñʹdĭʻ</td> -<td class="width40 bottom">wooyăʼdoñʹdĭʼ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e52854">775</a></td> -<td class="width40 bottom">theredid</td> -<td class="width40 bottom">there did</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e52857">775</a></td> -<td class="width40 bottom">againstep- and</td> -<td class="width40 bottom">again step-and</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e53114">775</a></td> -<td class="width40 bottom">waatgeʻʹdāt-khoʻʹ</td> -<td class="width40 bottom">waatgeʻʹdāt-khoʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e53263">775</a></td> -<td class="width40 bottom">nncle</td> -<td class="width40 bottom">uncle</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e53738">776</a></td> -<td class="width40 bottom">agwasʻ</td> -<td class="width40 bottom">agwasʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e54659">777</a></td> -<td class="width40 bottom">H“ōō</td> -<td class="width40 bottom">“Hōōʹ</td> -<td class="bottom">3</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e54709">777</a>, <a class="pageref" href="#xd30e54713">777</a></td> -<td class="width40 bottom">“</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e55031">777</a></td> -<td class="width40 bottom">yegĕⁿʹdjī</td> -<td class="width40 bottom">yegĕⁿʹdjĭ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e55496">777</a></td> -<td class="width40 bottom">gāʼtcĭ</td> -<td class="width40 bottom">gāʹtcĭ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e55750">778</a></td> -<td class="width40 bottom">giʼoⁿʻ</td> -<td class="width40 bottom">giʼʹoⁿʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e55838">778</a></td> -<td class="width40 bottom">Dooäʼdaneʹgĕⁿʼ</td> -<td class="width40 bottom">Dooäʼdanēʹgĕⁿʼ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e56051">778</a></td> -<td class="width40 bottom">Wăʼeʹyoⁿʹ</td> -<td class="width40 bottom">Wăʼeʹyoⁿʼ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e57133">779</a></td> -<td class="width40 bottom">hoʼdyēʹdǎʼt</td> -<td class="width40 bottom">hoʼdyēʹdăʼt</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e58749">781</a></td> -<td class="width40 bottom">‘Two Feathers.’ “Together”</td> -<td class="width40 bottom">‘Two Feathers Together.’</td> -<td class="bottom">5</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e59151">781</a></td> -<td class="width40 bottom">āʹeʻ</td> -<td class="width40 bottom">āʹeʼ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e59224">781</a></td> -<td class="width40 bottom">Dāʹʻ</td> -<td class="width40 bottom">Dāʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e59913">782</a></td> -<td class="width40 bottom">stepped</td> -<td class="width40 bottom">stopped</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e60627">783</a></td> -<td class="width40 bottom">giʼʹoʻⁿ</td> -<td class="width40 bottom">giʼʹoⁿʻ</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e60937">783</a></td> -<td class="width40 bottom">naʹeʻ</td> -<td class="width40 bottom">nāʹeʻ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e62383">785</a></td> -<td class="width40 bottom">dekhōʹgĕñ</td> -<td class="width40 bottom">dekhōʹgĕñʻ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e62435">785</a></td> -<td class="width40 bottom">neʻʻ</td> -<td class="width40 bottom">neʻʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e62608">785</a></td> -<td class="width40 bottom">oʹněⁿʻ</td> -<td class="width40 bottom">oʹnĕⁿʻ</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e62767">785</a></td> -<td class="width40 bottom">it-pouch-inhe</td> -<td class="width40 bottom">it-pouch-in-he</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e65623">788</a></td> -<td class="width40 bottom">conrage</td> -<td class="width40 bottom">courage</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e65703">788</a></td> -<td class="width40 bottom">dauñʹ</td> -<td class="width40 bottom">dauñʻʹ</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e65709">788</a></td> -<td class="width40 bottom">dauñ</td> -<td class="width40 bottom">dauñʻʹ</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e66059">789</a></td> -<td class="width40 bottom">yeksăʼgōwā</td> -<td class="width40 bottom">yeksăʼʹgōwā</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e67732">792</a></td> -<td class="width40 bottom">corcerned</td> -<td class="width40 bottom">concerned</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e68850">802</a></td> -<td class="width40 bottom">Compart</td> -<td class="width40 bottom">Compare</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd30e69449">805</a></td> -<td class="width40 bottom">Sʼhadahgeah</td> -<td class="width40 bottom">Sʻhadahgeah</td> -<td class="bottom">1</td> -</tr> -</table> -</div> -</div> -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK SENECA FICTION, LEGENDS, AND MYTHS ***</div> -<div style='display:block; margin:1em 0'>This file should be named 64176-h.htm or 64176-h.zip</div> -<div style='display:block; margin:1em 0'>This and all associated files of various formats will be found in https://www.gutenberg.org/6/4/1/7/64176/</div> -<div style='display:block; margin:1em 0'> 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